SRI ’S nAcciyAr tirumozhi

ANNOTATED COMMENTARY IN ENGLISH BY:

SrImati kalyANi kRshNamAcAri and Oppiliappan koil SrI varadAcAri SaThakopan sadagopan.org sadagopan.org I CONTENTS NIGAMANAM PA KA MA T K SINDURAC VI KARUPP V MANNU TE K N TAIYORU T T NTRODUCTION A A O A A ANIYAN ANIYAN NNI TT NN LL RA RKK M RR ZHI MAM

UGAKKUM N IY I U

AN OD

LA M AM AZHAIPPADAN U

A

A PERUM IRUND E

R 2 25 24 2 1

TI RAM ENNUM M YIRAM

A YD AL 99 CEMPO ’ E NGA YIRAM 432

O L P

N A U I 289 R

PUGAZH RGATKU AR 1 PPU L 56

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D UM A KARUM 148 L 256 AL UM I R 204 232 27 ER 75 180 O 320 121 U

393 DEYVAM 357

sadagopan.org sadagopan.org enjoying the SrI sUkti’sofkOdainAcc the enjoying I NTRODUCTION asmad AcAryan, SrImad SrI ra’ngarAmAnuja SrIra’ngarAmAnuja SrImad asmad AcAryan, Srimad AnDavan Swami - with the backdrop of -nAcciYAr kalyANam of SItA-nAcciYAr - withthebackdrop Swami Srimad AnDavan

நாச்சியார் திெமாழி nAcciyAr tirumozhi nAcciyAr tirumozhi iyAr, especiallynAcciyArtirumozhi. 1 mahA deSikan, has blessed aDiyEn with aDiyEnwith hasblessed mahA deSikan,

sadagopan.org sadagopan.org with her nAthan, emperumAn. The remaining tiru Theremaining with hernAthan,emperumAn. messenger to gOvindan, who is stationed in tirumalai. stationed intirumalai. togOvindan,whois messenger tellingherpl kOdai melAppu” dealswith “viNNIla pASuram of that tirumozhi. ofthattirumozhi. pASuram Similarly, alltheothertirumo tirumozhi, iscalled “taioruti’ngaLum”,base atirumozhi.Thus one called segments, each in 14 organized are vAzhiyE”. The143pASuram-s mUnRuraittAL nURRu nARpattu made this document even more voluminous. morevoluminous. even document made this andsyntax,pa grammar analysis oftamizh – partlybecauseofaD this write-up captured in interpretations inalltheothertirumozhi-sas essentiallytirumozhi, tospecificallyemphasi vAraNamAyiram ofthe UV’sdescription is SrI contribution notable Another interpretation. thetirumozhi, oru ti’ngaL’ tothe‘tai introduction same explainedinthe detailsare The worship. devatA anya in involved far from is ANDAL as it that argues topic, this for interpretation deSikan’s svAmi using UV, SrI kAman, of the feet was in isclearlyi ANDAL thebasisthat on tirumozhi ANDAL’s the explains PVP WhileSrI oru ti’ngaL). (tai tirumozhi first forthevery interpretation divine co fresh lookatnAcciyAr’s benefit ofa times. forthemostpart,Sr piLLai’s vyAkhyAnam SrI UV continues to give alternate basis for this write-up. for this basis rAjagopAlan (SrI TSR - author of P.B.aN svAmi(SrIUV),SrI vIrarAghavAcArya a book on nAcciyAr tirumozhi) haveexplained insimpletamizhbySrIput been used to form the anubhavam- series. The in this word meanings up. aDiyEnhasaddedadditionaldetailsof had distilledallthe He motivator. guide and andindependence. forfreedom ample opportunity vyAk ofpUrvAcAryas’ details liberty ofincluding asthenucleus,andtook hiswrite-up ButwhenaDiyEnused thisseries. the basisfor for tamizhvyAkhyAnam hand-written copy ofhis uponthis nothaveevenembarked aDiyEn would SaThakop koil varadAcAri uppiliappan from SrI The firsttirumozhistarts withapleaby AN Each tirumozhi deals with onespecifictopi Each tirumozhidealswith nAcciyAr tirumozhi consistsof 143 pASuram-s. nAcciyAr tirumozhi It should be noted that while most of while most that noted be It should stemmed English into tirumozhi nAcciyAr oftranslating effort for this The motivation zhi-s are named based on the first few words of the first words ofthe firstfew are namedbasedonthe zhi-s ze that the current practice ofourtraditionalmarriageis thatthecurrentpractice ze 2 our pUrvAcAryas’ anubhavam-sand word-for- ourpUrvAcAryas’ pUrvAcAryas’ anubhavams in his original write- hisoriginal in anubhavams pUrvAcAryas’ the references above follow SrI periyavAccAn follow SrI above the references tUr kRshNasvAmi aiye’ngAr, SrI uttamUr aiye’ngAr,SrIuttamUr kRshNasvAmi tUr I uttamUr svAmi’s commentary givesusthe commentary I uttamUrsvAmi’s rtly because the resulting write-up would have write-up would rtly becausetheresulting Na’ngarAcArya svAmi (SrI PBA), and SrI T.S. PBA),andSrIT.S. svAmi(SrI Na’ngarAcArya ndulging in anya devatA worship byfallingat ndulging inanyadevatAworship DAL to kAmadevan for his help in uniting her DAL tokAmadevanforhis helpinunitingher well, even though not all of them have been well, eventhoughnotallofthemhave iyEn’s limitations in going into great in-depth in-depth great into going in limitations iyEn’s an. Without his initiation and encouragement, encouragement, and his initiation Without an. and it is adelighttoreadfreshalternate andit d on the first phrase of the first pASuram. firstpASuram. phrase of the d onthefirst mposition. This is very evident in SrI UV’s UV’s inSrI isveryevident This mposition. hyAnams, he encouraged this effort and gave encouraged thiseffortandgave hyAnams, he , the first set of 10 pASurams – the first first the – pASurams of 10 set thefirst , s of SrI periyavAccAn piLLai (SrI PVP) as PVP)as piLLai(SrI periyavAccAn s ofSrI c. For example, the 8th tirumozhi called c. Forexample,the8th mozhi-s are dedicated to different efforts by mozhi-s arededicatedto different effortsby major learningeffort.Heprovidedtheonly translation intoEnglish,andthathasbeen ight to the clouds and sending them as her them sending and ight totheclouds His supportwastypical of thatagreat ThatiswhywepraiseANDALas“oru arbitrary. belowispurely Introduction choseninthe oftopics Thesequence great workofANDAL of nAcciyArtirumozhi,with interesting aspects I. ANDAL’ is afish-out-of-waterthattriestogetbackinto is calledtvarA-itmeansunbearablehasteorspeed.Anexamplegiventoillustrate this atallco feel inachievingthisobjective should jIva the that impatience the and undertaken, be should effort this withwhich the intensity weseeatdisplayis theparamAtman.What toattaining itselfsingle-mindedly should dedicate with perumAL. andfinallyinpaTTi lots ofimpatientwaiting, she goesthrough Intheprocess, upherunionwithperumAL. speed tosomehow ANDAL varNASrama dharma-s as prescribed in the SAstra in the dharma-sasprescribed varNASrama dhArmicpathsuchasperformi following the ho the process manye),andshowsusin mAnusham powers,butleadsa usethese still doesnot infull,He all Hispowers incarnations Heretains dharma.Eventhoughinthese the sanAtana shows us humans how toincarnations isthat,it His of one oftheby-products lead our life according form, human has takena whereHe incarnations, to InHis ca vinASAya vibhava dushkRtAm. sAdhUnAm -paritrANAya the evil good anddestroy fortheincarnationsaretoprotect reasons given reasons.Themain world amongusforseveral the avatArarahsyamofANDAL. The answerlies experience? of thiskind through havetogo herself, bhU Consort willbeabletoaccomplish whatHe having oftheir truepurpose the the jIva-s several in After taking cakravartyAcArya svAmi. birth. toattaintheparamAtmanas jIva shouldstrive incarnatio vaikuNTham. InHer returns toSrI His vibhava incarnationsare like In the rest of this General Introduction Introduction In ofthisGeneral the rest One canviewnAcciyArtirumozhiasgodAdevi’s and pirATTi take incarnations in this in takeincarnations pirATTi BhagavAn and is The questionarises:WhydoesANDAL,who Another anubhavam of ANDAL’s incarnation am incarnation Another anubhavamofANDAL’s S

AVAT A RA

RAHSYAM in an understandingof His putting on a robe during an act, at the end of which He of which end an act,atthe robe during on a putting His : 3 could not successfully accomplish;theupadeSa been given a body, emperumAn felt that His His felt that body, emperumAn givena been the water one way or the other tosave itslife. water onewayortheother the sts, until the objective is realized. In samskRt, InsamskRt, isrealized. objective sts, untilthe mEindOr kArERu tirumozhi, she is reunited tirumozhi,sheisreunited kArERu mEindOr n as ANDAL, bhU devi is showing us how a a ushow is showing devi bhU n asANDAL, the be-all and end-all of having a body in this be-alland the end-all ofhavingabodyinthis ng nityakarmaswithou we will brieflydiscussafew of themany carnations and trying to unsuccessfully teach teach to unsuccessfully trying carnations and a view to enhancing the enjoyment ofthis theenjoyment viewto enhancing a lifeHe isjustahuman(AtmAnam asif -s, etc.Hisactivities w to lead a life according to the SAstra-s, a lifeaccordingtotheSAstra-s, w tolead ong us is provided by SrI perukkAraNai SrI by isprovided ong us advice to us on how a jIva in this life “nAcciYAr avatAram” “nAcciYAr avatAram” in thisworldduring t fail,followingthe

sadagopan.org sadagopan.org that tiruppAvai and nAcciyAr tirumozhi. nAcciyAr tiruppAvai and mentions: mentions: people”.Herear to allthe these upAyams Outof to getsalvationfrombirth. for everyone means oreasy aboutthelaghuupAyams andlover;Pleaseinstruct dAsyai-servant; student, tellsSrI hiraNyAkshan,She after vanquishing ocean bottom ofthe the from devi rescued perumAL varAhap When SrI purANam. samsAram. through ploughing our rebirth - ANDAL avadarittAL”;Shecameheretodestroy janepyabhirakshaNArtham”. janepyabhirakshaNArtham”. repeatedcommitting andunforgivab wekeep though usalleven to save and visham” “koDiya outofthis get how to us to show amongst us, and showed us how to devote our us howtodevote andshowed us, amongst birth why shetook is And this task. this for devi bhUmi Hechose children. His to salvation co spoken advice inimai andsoft to emperumAn - kesava nambiyaik kAl piDIkka. kAl nambiyaik -kesava to emperumAn an incarnationshetookforourbenefit,andatth souls, howtolivealifeofde 1. Submitting flowers to Him: kOdai offe Him: flowers to Submitting 1. Let’s taketheseonebyone: c. sayHisnAmams b. and sing Hispraises Him withflowers, a. weshouldallworship As we go through the 14 tirumozhi-s,we s When she took avatAram as ANDAL, she as When shetookavatAram ReciteHisnameswithbhakti. 3. SingaboutHim, 2. toHim, Offerflowers 1. ofANDA gives thegist svAmi SrI perukkAraNai SrI aptlyextolskO mAmunigaL maNavALa SrI SrI deSikar says: “dourgatya durvish “dourgatya deSikar says: SrI vedAnta us, thebound ofshowing thepurpose meantfor in thisworldwas incarnation ANDAL’s daughter of a malAkArar –periyAzhvAr. Ju daughter ofamalAkArar periyavAccAn piLLaiexclaims dication to Him and attain Him to Himand dication ming fromawomanwillcertainly about kOdai - “mAlAkArar magaLirE”. She is the magaLirE”. Sheis the -“mAlAkArar kOdai about 4 ee thatANDALleadsbyexample,andshowsus e three of the many upAyams that perumAL that perumAL many upAyams the e threeof thought, word and deed to His kainkaryam. kainkaryam. His deedto thought, wordand kindness, I will take birth on earthandteach Iwilltakebirthon kindness, le apacArams -“ArdhrAparAdhini e endoffulfillingherrole,shereturnedback a vinASa sudhA nadIm tVam”. Shewashere tVam”. a vinASasudhAnadIm red flowers of pA-mAlai to perumAL. SrI SrI toperumAL. ofpA-mAlai flowers red the misery of our infinite cycle ofbirthand the miseryofourinfinite dai’s avatAram – “emakkAgaanROi’ngu dai’s avatAram varAhap perumAL: “I am your Sishyai - - varAhap perumAL:“IamyourSishyai st as kaNNan went looking for malAkAran malAkAran lookingfor st askaNNanwent precisely taught us these through her her through usthese taught precisely L’s avatArarahasyamintermsofvarAha through pure devotion. So it was pure devotion.Soitwas through go a long way in bringing goalongwayinbringing reveals Himselftoher. union with there issomeformof anymore unless herlife to sustain beable shewon’t where astage isclearlyat where she 13, tirumozhi etc.Graduallyherintensitydivya dESam-s, of the cuck through messages sending kUDal izhaittal, se off with in ANDAL’sexperience.Shestarts This toHisdevotee. Himself chooses toreveal amo evenfor bhagavadanubhavam live without is described stage paramabhakti kArERU). The to thevyAkhyAnam extreme delight(refer personmayjust parama ,this the stageof that her.Hecomments to Himself He wantstodevelopherbhaktiallthe wayto II. D nAmAvaLi for Him.Examplesare: nAmAvaLi SrI PVP’s anubhavam is that bhagavAn issubj isthatbhagavAn anubhavam SrI PVP’s She also calls her nAthan affectionately by many other names, thus providing a special aspecial thusproviding affectionately bymanyothernames, She alsocallshernAthan SayingHis nAmams:InnAcciyArtirumozh 3. herselfcallshe kOdai – pAmAlai Singing 2. EVELOPMENT namely, kESava,,mAdhavaetc. sweetwhethertheyarechantedorsung. bAla kANDam4-8),ANDAL'ssongsare pASuram-s. the flowergarlandthatsheworeonhers of bothintheform tUvittozhudal, ustUmalar andshehastaught nAcciyAr, koDutta sUDik- or suDarkkoDi is sUDikoDutta too. She kOdai get and villiputtUr in SrI andworehisgarland,Hewill in similar to SrImad vAlmIkirAmAyaNam- similar to tirumozhi. ‘kOzhi azhaippadanmunnam’ beautiful shoulders). nect He acceptedthemostsweet pArkkaDal, sundarat koNDa madurak kozhumcARu countless kalyANaguNams), andhas whoisever-existing mAdhavan is mAdhavan (He pugazh perum mannu islike peyyumAmugil pOlvaNNA(Hishue are liketheredlotus) Seyya tAmaraikkaNNinAi(Hiseyes male lion) deep oceanandHeislikeamajestic very means (guNdu nIruRaikOLari guNDu

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BHAKTI 5 for fourteenth tirumozhi - paTTi mEyndOr mEyndOr paTTi - tirumozhi fourteenth for devotion keepsincreasing, uptothepointin is illustrated nicely in the sequence of events is illustratednicelyinthesequenceofevents “pAThye geye ca madhuram” (rAmAyaNam geye camadhuram”(rAmAyaNam “pAThye not be able to take the sudden shock of this ofthis shock not be abletotakethesudden the stageofparamabhaktibeforerevealing veral attempts such as praying to kAman, Him. It is then and only then that kaNNan as that stage where the devotee is unable to wherethedevoteeisunable as thatstage r tirumozhi “inniSaiyAl Sonna pAmAlai” in SonnapAmAlai” “inniSaiyAl r tirumozhi SrI periyavAccAn piLLai comments that, that, periyavAccAn piLLaicomments SrI surely come to see malAkArar periyAzhvAr surely cometoseemalAkArarperiyAzhvAr ecting kOdai to extreme sufferingbecause ecting kOdaito i, she calls Him by His dvAdaSa nAma-s, i, shecallsHimbyHisdvAdaSanAma-s, ment. It is at that stage that bhagavAn bhagavAn that stage Itisatthat ment. that of the dark water-laden cloud) that ofthedarkwater-laden elf, andalsointheformofsweet tOLuDaiyAn, (when the devas churned devas churned the (when tOLuDaiyAn,

oo and through the cloud, trying to go to togo trying cloud, oo andthroughthe TO ar namely SrI MahAlakshmi and Hehas and ar namelySrIMahAlakshmi deep – emperuman is lying on thevery deep –emperumanislying

PARAMA

BHAKTI :

sadagopan.org sadagopan.org (ingum, a’ngum, eppOdum, ekkAlattum). ekkAlattum). eppOdum, a’ngum, (ingum, faith inourultimateandonlygoal,namelythe or and oursufferings Throughout His Feet. us to all becauseHeconsider inthislife,is undergoing III. kAmadevan. The other is toofferthewors Theother kAmadevan. in whoresides bhagavan the antaryAmi to theworship offer but to kAmadevan, the worship anyviolat without this two waysofperforming sucha paramaikAntin performs performing wasonly paramaikAntin, the ANDAL th isremoved, marriage, andwhenthedosham naimittika karma of would yield remo the benefit position deSikan’s reflecting svAmi un unmarried girls whomightremain SAstra-s for -Thanks Smt. Padma Veeraraghavan Smt. PadmaVeeraraghavan -Thanks

This topic is covered ingreaterdetailthe is This topic The lesson for us mumukshu-s is that weshould isthat The lessonforusmumukshu-s ANYA “alankaram ofANDALbommai”

DEVAT A WORSHIP

ISSUE naimittika karma involving kAmadevan in this case, there are case,thereare inthis kAmadevan karmainvolving naimittika on this issue in his explanation. Performing this SAstric : performing a naimittika karma prescribed in the in the karmaprescribed a naimittika performing anya devatAworshipatall, butwasjust SrI UV argues that ANDAL was not involved in UV arguesthatANDALwasnotinvolved SrI 5.4.8. SeygEn?” tiruvAimozhi from emperumAn,callsallgods“deyva’ngAL!en separation state ofalove-lornlady from suffering aSOka vanam.nammAzhvAr,inthe for sItaiin tolook vAyuetcbeforeattempting indran, yaman, torudran, prays benefits ofenjoyment). selfish their for (note: not kainkaryam in His assist on anyadevatA-sinordertorealizeHimor hanumAn, etc,whohavealsoresortedtocalling PVP quotesexamplesofnammAzhvAr, SrI actions. while undertakingthese mind ofconfused person becamea she Him, and on thepartofANDALinattaining impatience tvarai orextreme because thisresultedfromthe Himself. Hesaysthattheworshipisjustified theparamapurushan of attaining the purpose for in life,but benefit somepetty for attaining not is thatthis says but case ofanyadevatAworship, asa byANDAL treats theworshipofkAmadevan here.SrIPVP this topic of give abriefsummary 6 hip to bhagavAn Himself while observing the observing Himselfwhile to bhagavAn hip nitya kainkaryamatHisfeethereand hereafter ion of paramaikAntittvam. One is to perform One istoperform ofparamaikAntittvam. ion e desired benefit also will be attained. Thus, alsowillbeattained.Thus, desired benefit e ving the dosham of attaining puberty prior to prior puberty ofattaining the dosham ving deals in this samsAra, samsAra, deals inthis troduction to the first tirumozhi, butwewill tothefirsttirumozhi, troduction s it in our best interest, so that He canlead sothat interest, in ourbest s it til after they reach puberty. In fact, he is heis Infact, reachpuberty. they til after aprescribednaimittikakarma.When realizethat whatever sufferingsweare we should never loose loose we shouldnever into words. into gopAlan. kRshna,namely,madana Lord of form her deep impelledby other words, deSikan. In “SR’ngAra samArAdhyanuguNa kRshNa rUpAntar of in terms beunderstood can tirumozhi of thefirst the context in out thateverything perumAn (13.10), ElAppoyg perumAn (13.10), koDiyai vadaiSeydAn(8.9),peNNinvaruttam IV. orwaswo kAmadevan, antaryAmi bhagavAnin first tirumozh the in etc.).Thus, emperumAn, namely ofallmanmatha-s devaorLordofana’ngan,themanmathan kAman, the etc.,canallbetakentorefer manmathan, naimittikakarma. In thiscontext,itispointe describes how bhUmi devi controls Him purely devi controls howbhUmi describes that,to done,andbasedon we mighthave our immense sins,andinst emperumAn toforgive our tradition. very ea Thiscanbe Him names? He has totally forgotten about me and keeps ignoring me), keepsignoring me and He hastotallyforgottenabout fromyou, notseparate toldme‘Iwill serpent –He is recliningonaserpentbed,double-talk she excelsinit! is analysisofthe issue superb svAmi deSikan’s pirATTi’s role in our sampradAyam is one of purushakAratvam - recommending to -recommending purushakAratvam isoneof sampradAyam roleinour pirATTi’s The question naturally arises: Why would asupr The questionnaturallyarises:Whywould (2.1),irakkamEon SeyyumSirIdhara tImai Other examples: also). iswrong), know whatisrightand who (ThisemperumAn uLa(10.3) nAvumiRaNDu tampAmbupOl pAmbaNaiyArkkum as His In severalplaces,kOdaiinherright NIND puRam pOluLLumkariyAn(14.7)(JustlikeHe dharumam aRiyAk kuRumban (14.6) (Heis kuRumban (14.6) aRiyAk dharumam fruit), like theneem (Heissour vEmbu (13.7) koDiya kaDiyatirumAl(13.6)(Thisgr A STUTI ( PIR ATT aL uraippAn(14.3),etc. I ’ S

RIGHT sily understood by an understanding of the role of pirATTi in in role ofpirATTi the of anunderstanding sily understoodby ): 7 d out that the terms kAma devan, ana’ngadevan, devan, terms kAma that the out d give us His protection. svAmi deSikan nicely deSikan svAmi usHisprotection. give er whohasacquiredtwotonguesjustlikethe eat Lord of all is wicked and harsh), all iswicked eat Lordof love forkRshNa,shewasofferingworshiptoa emperumAn Himself (the devaorLordof Himself (the emperumAn pirATTi, indulges in nindA stuti; and in fact, stuti; andinfact, in nindA indulges pirATTi, i, kOdai was offering worship to either the toeither worship offering kOdai was i, rshipping bhagavAn Hims bhagavAn rshipping Rum ilAdAi (3.4), maSumai ilee (3.9), peN ilee Rum ilAdAi(3.4),maSumai by indicating her displeasure towards Him something thattranslated cannot be easily and if I do, I shall not live’; but,inreality, I do, shallnotlive’; and if aRiyAda perumAn (13.1), allal aRiyAda perumAn(13.1), viLaitta ead look at even thesmallestgood deeds ead lookat a vishayam”, quoting the words of svAmi of svAmi a vishayam”,quotingthewords eme devotee like kOdai indulge in calling incalling indulge devoteelikekOdai eme a mischievous prankster who does not doesnot who prankster mischievous a is dark outside, He is dark inside Heisdarkinside isdarkoutside, elf. SrI UV points elf. SrIUVpoints

sadagopan.org sadagopan.org their sins. their sins. through the movement of hereyebrowsifHedo movement through the vAsudeva: sarvamiti samahAtm vAsudeva: sarvamiti antej~nAnavAnmAmprapadyate| bahUnAm janmanAm kaScinmA yatatAm apisiddhAnAm sahasreshukaSc manushyANam svAtantrya durvyasanamarmabhi phaladAna karmAnubandhi bhrUkshepa evatavabhoga rasAnukUla:| praNatAparAdhAn gOde guNair-apanayan maybe only one alone knows Me in reality. one aloneknowsMeinreality. maybe only knows Me individual for perfection,maybeone people canrealizeHim: her.In in waited for He that parama bhakti onlytoo ANDALknows parama bhaktistageetc. protection tothejIva-srightaway,andinstea Among thousands of men, rarely a one strives rarelyaonestrives men, of thousands Among His atherConsortfornotbestowing istheresultofherimpatience stuti nindA ANDAL’s ratasyabhartu: A sudurlabha: || (gItA 7.19) A sudurlabha:||(gItA7.19) id yatati siddhaye| dA nidAnam ||(gOdAstuti25) dA nidAnam m vettitattvata:||(gItA7.3) “gItAcaryan” 8 gItA, Lord kRshNa Himself declareshowfew Himself gItA, LordkRshNa ; and among those who know Me, sometimes Me,sometimes whoknow those ; andamong d waitingfordeveloping for perfection; even am perfection; even for well howfew ofuswi es notforgiveherchil ll develop thekindof ong those who strive strive who those ong dren irrespectiveof theirdevotionto proclaiming: “immaikkum EzhEzh piRavikkum paRRAvAn nammai uDaiyavan nArAyaNan nArAyaNan uDaiyavan nammai paRRAvAn EzhEzhpiRavikkum “immaikkum proclaiming: attentio His alltrytoobtain which weshould we shouldlivelikeafish outofwaterwhen how us has shown Mother,she Asour tirumozhi. inhernAcciyAr over and has stressed His constant presence. His constant vaikuNTham reference hereistoattainingSrI nArAyaNA” -“namOnArAyaNAenbArE”.Sr declares thatwhoever pugazh’ tirumozhi.She tirumozhi (tAm us. Justafew tirumozhi to SAstra parattvam,theSaraNAgati of nArAyaNa on howtoattain usinstructions is giving aham smarAmimad-bhaktamnayAmiparamAmgatim|| tatastam mriyamANam tukAshThapAshANasannibham| dhAtu sAmyesthitesmartAviSvarUpamcamAmajam|| sthite manasisusvasthe pEsi irupanagaLpErkkavumpErAvE teSuDaiya dEvartiruvara’ngaccelvanAr mAnam illAppanRiyAm nIrvArA mAsuDambil nAL pAsi tUrttukkiDandapArmagatkuppaNDoru V. abode”. him toMy and take come Iwill to die; about is a logand is lyinglike Me whenhe about think neverbeforgotten”. wordswill devotees; these who waslyingmoss-coveredinthebottomofth such agreatsoul. all. Itisveryhardtofind vAsudeva is CARAMA That nArAyaNan isthesoleparamapurushan That nArAyaNan ANDAL also reminds us oftheashTAkshar us alsoreminds ANDAL There Hesays: torescueBhUmipirATTi perumAn “Once whentiruara’ngancameas mahA varAhap of anAzhvAr form in the As anincarnation me, realizingthat in refuge finds ofknowledge theman of manybirths, At theend “if My bhakta remembers My cosmic form dur ANDAL reminds us of the message of SrI SrI of ofthemessage us reminds ANDAL

SLOKAM ugakkum-8): ugakkum-8): , ASH SarIre satiyonarah| TA instances are givenbelow: instances KSHARAM : Him without fail, ANDAL is ANDAL Him withoutfail, separated from emperumAn, and the fervor with and thefervor with separatedfromemperumAn, 9 n and His grace. She strengthens our faith by our faithby Hisgrace.Shestrengthens n and and chanting the namo nArAyaNa mantrain the namonArAyaNa andchanting , as a paramaikAntin, andasOurMotherwho , asaparamaikAntin, chants this tirumozhi will get to say “namo say“namo get to will tirumozhi this chants e ocean,He gave someinstructionsforHis I periyavAccAn piLLai comments that the thatthe I periyavAccAnpiLLaicomments a mantram - at the end of ‘mannu perum perum of ‘mannu the end mantram -at a m, the three rahasya’s,etc.,throughher m, thethree to be worshipped is a point that ANDAL thatANDAL isapoint be worshipped to caramaSlokamintheeleventh ing his life, there is no need for him to forhim ing hislife,thereisnoneed conveying the message message conveyingthe

sadagopan.org sadagopan.org as theonlyupAyamtoattainHim. falls inthatgroup–“ta’ngaLdEvarai”-whic maRRu AcArya tobetheironlyGod-dEvu purshakArattvam, therearesomegreatsouls understa the with just stopping of Instead ofourSAstra-s. thisistheteaching emperumAn; toreach ofaspurushAkAram thought of theabsence is because reached emperumAn yet whythecetananhasnot thereason sambandham, have theSEsha-SEshI emperuman meanstoreach is thesole that AcAryan the recommendationof abides by paramAtmA his blessings on us and take us to our perumAL”. perumAL”. our usto onusandtake his blessings Our onlyhopeisforustosurrender (NT 10.10)- mAniDavar nAmSeyvaduen?ta’ngaLdEvarai declares:“Whatca life onthisearth.She instru important this us gives Mother kOdai benefit) forour tamizh simple sahasram (in nammANDavan’s (SrI tErazhundUrANDAvan) svAmi Himself, iselaboratelydescribedby united with our emperumAn. our emperumAn. with united repeated“piRappu”andbecome ofour intheform toberidofthedisease use thismarundu can likeus inus,sothatjIvAtmA-s inculcate strived to kOdaihas Thisiswhat life. samsAric marundu nArAyaNanisour (NT6.8). nambi” VII. V VI. A being abletomakeHim cometoherthrough Him,rath so thatshecanbe with -s plea ANDAL’s dealswith tirumozhi irundIrgaTku’ of ‘maRRu tenpASurams with greatugappu.The He resides, where divya dESam-s cittan viyankOdai”. nagarnambiviTTu “villi puduvai NT is Him attaining of hergoal accomplishing consider she which pride anddevotionwith ofal pASurams intheconcluding cittan kOdai tirumo kOdaithroughoutnAcciyAr by over again

SrI PVP also emphasizes this point in his vy in thispoint emphasizes PVP also SrI

We alsolearnthatweshouldvisitthepl our AcAr that importantteaching This very ofAcAryasambandhamina The importance C ISITING A RYA

BHAKTI

DIVYA

OF D ES ANDAL: AMS : 10 aRiyEN(kaNNinuNSiruttAmbu-2).ANDAL h emphasizes her relationship with periyAzhvAr h emphasizesherrelationshipwithperiyAzhvAr ction through her tirumozhi-s and through her andthrough tirumozhi-s her through ction n we do in the big universal scheme(siRu universal we dointhebig n deSikan in nyAsa vimSati (Slokam 2). SrImad vimSati(Slokam2).SrImad deSikan innyAsa aces that have perumAL sambandham and/or aces thathaveperumALsambandham emperumAn. Eventhoughthecetananand s the importance of AcArya sambandham in in sambandham ofAcArya importance the s repeatedly emphasizesthispointalso.Our repeatedly like madhurakavi AzhvAr who consider their AzhvArwhoconsidertheir madhurakavi like pASuram 13.10, where she describes herself pASuram 13.10,where as herself she describes all thepreviousefforts,She becomesweaker most all the tirumozhi-s. An example of the Anexampleofthe most allthetirumozhi-s. AkhyAnam for pASuram 10.10. He notes that that He notes AkhyAnam forpASuram10.10. the AcAryas.Thecetananmustfullyrealize yan is to be worshipped by us as bhagavAn by us worshipped is tobe yan nding that the AcArya’sroleisoneof that the nding er than wasting her time in His absence.Not time er thanwastingher to our AcAryan, and he will definitely bestow bestow andhewilldefinitely to ourAcAryan, (NT 14.10); He is our aushadham for our our for our aushadham (NT 14.10);Heis valla pariSu varuvipparEl adu kANDumE? valla pariSuvaruvipparEladukANDumE? vyAkhyAnam for svAmi deSikan’s pAdukA deSikan’spAdukA forsvAmi vyAkhyAnam zhi. She refers to herself proudly as viTTu proudly asviTTu herself to Sherefers zhi. of a proper AcAryan. AcAryan should be should AcAryan AcAryan. of aproper ttaining emperumAn is stressed overand isstressed emperumAn ttaining to her elders to take her to the different tothedifferent to herelderstake our physicaleyesistrue, whatwe experience in siddhAntam, toour UV pointsoutthataccording during SARRumaRai, the last two pASurams of lasttwopASurams the SARRumaRai, during isthekaliyugapratyakshadaiv uRai mArban discusses these in detail inhisvyAk indetail these discusses SrI UV and vishayams, siddhAnta various init Ithasembedded weddings. SrI vaishNava asSrInivAsan. in tirumalai residing andfind forhunting going denote emperumAn dayson till toda are beingrecitedfromearly VIII. ennaiuyttiDu AyypADikkE ennai uyttiDumin, pl herinany elders totakeherandleave tooweakto Sinceshebecomes Her. come to Himby to reach totry every second,anddecides a) kOdaidescribesindetail herdreamofhe isaclassbyitselfand has This tirumozhi Ayiram(nAcciyArtirumozhi-6): II. vAraNam tiruvE’nkaTam uDaiyAnwhoisextolledas I. UsedinsARRumaRaitirupati: N A CCIY A R

TIRUMOZHI “vETTaiyAdi varum Govindarajan” Govindarajan” “vETTaiyAdi varum

IN

EVERYDAY hyAnam for vAraNamAyiram tirumozhi. tirumozhi. forvAraNamAyiram hyAnam ace which has His sambandham - maduraip purattu purattu maduraip - His sambandham has ace which 11 y. The term vETTaiyADi varuvAnai istakento y. ThetermvETTaiyADivaruvAnai

min, tuvarA padikkennai uyttiDumin etc. tuvarApadikkennai min, LIFE

occupied a permanent and special place in all occupied apermanentandspecialplaceinall r marriage with kaNNan in this tirumozhi. SrI r marriagewithkaNNan in thistirumozhi.SrI ing padmAvati tAyAr, then marrying Her and marrying Her ing padmAvatitAyAr,then am. After His tiruma’njanams every Friday, tiruma’njanams everyFriday, AfterHis am. the 14thtirumozhi(p undertake any effort byherself,sheasksher undertake anyeffort her own efforts, without waiting for Him to Him to for waiting her ownefforts,without agalagillEn iraiyumenRualarmElma’ngai just aswhatweseeinthe realworld with ourdreamsisalsotrue. Theeffectsof : aTTi mEyndor kArERu) aTTi mEyndor kArERu)

sadagopan.org sadagopan.org to emperumAnAr as “en aNNA”. And thus ANDAL herself has herselfhas thusANDAL as “enaNNA”.And to emperumAnAr about becauseANDALcame outofherarcAformandcalled out for ANDAL comes pinnAnAL’ mAmunikkup title ‘perumpUdUr thatthe SOlaiperumAL. Wealsorecall vaTTil’s totirumAlirum in golden akkAraaDiSil nURutaDA and veNNai nURu taDA fulfi known astiruppAvaijeeyar, chance tofulfillthispromise. reached but grand promise, this SonnEn akkAraaDiSil niRainda nURutaDA vaittEn, nErndu parAvi vAi tADavil veNNai nURu in thehouseeveryday bychantingNT9.6pASuram: III. nURu taDA veNNai, nURu taDA niRainda akkAra aDiSil: niRainda nURu taDA veNNai, III. nURutaDA tava, pANimgRhNIshva). sahattvam karmas kaNDEn; pANigrahaNAttu inmarriageis true vedicriteofimportance scale). have allchanged onamass atallin performed being –not sandhyAvandanam as such now(unlike manyotherpractices forseveralcenturies unchanged Vedic aspect followed thathavebeen wedding rites ammi pANigrahaNam, bridegroom, of vedamantrams, chanting bandhanam, rakshA prOkshaNam, bridewearthekURaippuDavai, the making sister bridegroom’s ofniscitArttam, theactualfunction azhaippu, mAppiLLai for niscitArttam, bridegroom ANDAL desc from themarriageceremonythat as theyhaveanubhavamsintheirwakingstate. people willhaveanubhavamsofspecialdreams that kAvyam, hisworknaishadha in describes realasare theexpe arejustas bad deeds,and can both think and behave as if they are husband and wife. are husband asifthey andbehave can boththink has comeandmarriedkOdaiinherdream, state, the waking in true aswhathappens ordreamisas whathappensinsvapnam pApam. Thus, forthat isprescribed prAyaScittam involves dream If one’s body. are relatedtothe andpApamcomeasexperiencesinthedr puNyam Every SrIvaishNavahousewife SrI UVpointsoutthatwhilemA’ngaLyasUtram th that ofgreatsatisfaction It isamatter b) The steps and sequences involved in the in the b) Thestepsandsequencesinvolved It is our siddhAntam thatexperiencesinth our siddhAntam It is Our beloved emperumAnAr, also Our belovedemperumAnAr, union with Him before a union withHim getting before . As we all know, ANDAL made we allknow, ANDALmade . As lled kOdai’s wish by offering lled kOdai’swishbyoffering offers prasAdamtoperumAL midittal, saptapati, lAja homam or pori iDal areall orpori midittal,saptapati,lAjahomam from vedic times onwards tilltoday. onwards times from vedic according to our siddhAntam. Since emperumAn according Since to oursiddhAntam. emperumAn 12 the pANi grahaNam (kaittalam paRRakkanAk thepANigrahaNam(kaittalam e sacredceremonyofmarriagehasretainedits riences in the real world. The poet Sri HarshanSri world.Thepoet riences inthereal e dream are a form of phalan for our good and e dreamareaformofphalanforourgoodand mattaLam playing, women welcoming the the welcoming mattaLam playing,women committing a sinful ac sinful committinga according to their individual bhAgyam-s,just individual according totheir Vedic marriage of today arenotanydifferent of marriage Vedic since Heisawareofthat,fromnowon,they according to the viSishTAdvaita siddhAnta, siddhAnta, the viSishTAdvaita to according u tathA puNya phaleshu; saha dharma carI carI phaleshu;sahadharma tathApuNya u many cases, dress habits, sikhA etc., which sikhAetc.,which dress habits, many cases, ribes in vAraNamAyiram. Arrivalofthe ribes invAraNamAyiram. eam aswellinreal life, andthusthey is just a sign that the girl is married, the perumpUdur mAmuni at mAmuni perumpUdur t, when one wakes up, wakesup, one t, when thirupputkuzhi” thirupputkuzhi” wonder that the SR’ngAra rasam comes out in its in the SR’ngArarasamcomesout wonder that her to ex itwasnaturalfor of these,because any topretend have didnot case,she InANDAL’s whenitisread. it echoes sweetness which theprAkRtlanguagewhichwasusedtradit using emperumAn intiruvahindrapuraman on Satakam therole in hadtoimaginehimself svAmi deSikan feelings ofanAyakibett born womanknowsthe still aleve is there to emperumAn, of anAyaki ma tiruma’ngai or nammAzhvAr that when noted nAyaki parA’nkuSa AzhvAr, tiruma’nagai case of with Him(e.g.,periAzhvAr),orintheposition toHim, ofamother themselves intheposition US IX. T isherelderbrother declared emperumAnAr that are described in detail in SrImad bhAgavatam, but she has provided us this nectar in the in the this nectar us butshehasprovided bhAgavatam, SrImad in detail in that aredescribed Him. from role,beingseparated outthehuman ofacting ordeal hadthetough ANDAL anything, awoman,sheisalso addition tobeingborn ispirATT world, ANDAL this in taken incarnation isthefactthatunlike tothis course, added loveto Him.Of of theirintense outpourings intheir than thatexpressedbytheotherAzhvArs was likemakingwaterflow other AzhvArstoadoptthenAyakirole),comp Imagine tryingtomakewaterflowupwards onasteepslope(theeffortneededforallthe store water is like“paLLamaDai”–tryingto maDai” – itis like attemptingto storewater on a tank up on a steep slope, and for ANDAL, it areimit – forotherAzhvArswho irukkiradu” iv PeNNAna uLLadu. adu mETTumaDaiyAi expands aiye’ngar kRshNasvAmi Ayttu”. SrI comment, PVP’s BasedonSrI for pirATTimAr. withHim. tobeunited herlonging expressing outpourings her devotional : Among ANDAL’s great contributions isher contributions great Among ANDAL’s tiruviLaiyADalgaL: andkaNNan’s b. ANDAL andsufferi emperumAn unionwith Enjoying the overflowingloveandaffectionforem In their inANDAL’sworks. a. ThenAyikAbhAvamreflected The intensity with which herf withwhich The intensity

HE

GREATNESS

OF

K downwards inasteepslope. O DAI

IN eelings areexpressedthus

HER

INCARNATION because of his concern andloveforher. because ofhisconcern 13 the other AzhvArs who arenityasUri-shave other AzhvArs the further - “ANgaLAgap piRanda avargaLukku avargaLukku piRanda -“ANgaLAgap further fondleHim,feeddecorateHimandplay press her devotion without any role-play.No without herdevotion press the actual nAyaki of emperumAn, and so,if and the actualnAyakiofemperumAn, l of “adjustment” they have to get used to.A to getused theyhave l of“adjustment” ared toANDALforwhom of a nAyaki to Him (e.g.,parakAlanAyakiin of anAyakito er thananyoftheothermaleAzhvArscould. er ating nAyaki bhAvam, it is like “mETTu is like“mETTu bhAvam,it nAyaki ating inatankthatisbelowthegroundlevel. description of kaNNan’s tiruviLaiyADalgaL tiruviLaiyADalgaL description ofkaNNan’s ionally by females and is associated with the withthe ionally byfemalesandisassociated perumAn, the different AzhvArs try to place perumAn, thedifferentAzhvArstrytoplace nnan try to place themselves in the position in nnan trytoplacethemselves in case of nammAzhvAr) etc. But it is to be be etc.Butitisto nammAzhvAr) of in case in the case of ANDAL, “adu irrukiRa paDi of a femalewhen he composed SrIacyuta d set out to describe His immense beauty beauty His immense describe d setoutto i who took incarnation in thisworld.Soin in incarnation i whotook full, withnoinhibition aLukku paLLa maDaiyAi iyalvAgave paLLamaDaiyAiiyalvAgave aLukku ng whenHeleavesisanaturalbehavior

AS

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sadagopan.org sadagopan.org two well-known tiruppAvai tanians: tanians: two well-knowntiruppAvai the praiseofkOdaithrough AcArya-swhosangthe thefirst isoneamong nAthamunigaL, anubhavam, she has shared this delight with all of us. withallof delight this she hasshared anubhavam, Notbein bRndAvanam. see herkaNNaninSrI andexperiencedthesamSlesham tiruvAippADi in asone of thegOpis herself ANDALimagined tirumozhi, father periyAzhvAr’s Feet withtheirhand His comforting nAthan, andwhowerededicatingthemselves bhAgyam ofseeingHimalways? havethe girlswhoconstantly ofthe minds overthe taking inHiscompletely great wonder His praise merely sing once, orwho name even reference to SrImad bhAgavatamitself: reference to by -s, the be oneamong to herself herassuming thisareaby in contribution ANDAL’s SrISa tirumozhi. andnAcciyAr tiruppAvai anubhavam-sineasy-to-unders ofher form SUDikkoDuttALaiccollu” naRpAmAlaipUmAlai pADikkoDuttAL pannutiruppAvaipal ara’ngaRkup “anna vayalpuduvaiANDAL kimvarN jagadgurum bhartR-budhyAtAsAm yAh samparyacaranpremNA puna:|| vApaSyantInAmkuta: urugAyorugIto Sruta mAtropiya:strINAmprasahyAkarshatemana:|

contemplate on the fame and name of ANDAL.) and name ofANDAL.) onthefame contemplate andthepoomAlai meanings, and significant beautiful swans.Shededicatedtoara’ngarhe SrI uyyakkoNDAr(alsocalledpuNDarIk 1. uyyakkoNDAr: c. TheDevotionandRespectof throughher SravaNamand through SrImad kaNNan learnedabout Having How can the tapas and dedication of these of these dedication tapasand How canthe (ANDAL was born in SrivilliputtUr (puduvai SrivilliputtUr wasbornin (ANDAL the greatLordwhoforcefullyen is “kaNNan padiyam –inniSaiyAl pAda samvAhanAdibhi: | pAda samvAhanAdibhi: ourpUrvAcArya-stoANDAL: s etc. – be described in words?” s etc.–bedescribedinwords?” 14 r sweet pAmAlai that has imbedded in it deep r sweetpAmAlaithathasimbeddedinitdeep Thakopan has captured thesignificanceof has Thakopan tand tamizh through her two SrI sUkti-s, hertwoSrIsUkti-s, through tamizh tand and viSlesham anubhavams andfinallygotto anubhavams and viSlesham after adorning thesame.OhMind!Letus after adorning tices the minds of those who have heard His haveheardHis those who of tices theminds through stotra-s etc. Given that, what is the the is that,what etc.Given stotra-s through to His antara’nga kainkaryam such as as toHisantara’ngakainkaryamsuch yate tapa:||(bhaga.10.90.26-27) g abletocontainherextremelydelightful ) which has paddy fields swarming with swarming with fields ) whichhaspaddy girls - who considered Him verilytheir -whoconsidered girls Akshar), a direct disciple of SrI Akshar), adirectdiscipleof with ra’ngamannAr, from the ardha manDapam it manDapam from theardha with ra’ngamannAr, is ANDAL tocome, now andforever day on,until thatfulfi elder brother likean SOlai maNALan, fa in recognitionofthe Thiswas elder brother!”. from herarcAsamAdhi,andgreeted came out ANDAL sannidhi, wasneartheANDAL Assoonasbhagavad SOlai maNALan. nURutaDA unfulfilled offer(nURutaDAveNNai, toSr visitbyrAmAnuja isthe illustrates this ANDAL. rAmAnujatowads of bhagavad devotion the extentof tiRavAi), olippa vandu vaLai (SIrAr before him jingling banglesopeningthedoor,hethough vaLai olippa,vandutiRavAi). madakaLiRRan….SIrAr (undu pASuram-s ofoneANDAL’s anusandhAnam time doing wasatthat rAmAnuja periyanambi), openedthedoorofhouse oneday,andattuzh his u’ncavRttidharmam bhagavad rAmAnuja’s devotion to godA devi in the following pASuram: pASuram: following in the togodAdevi devotion bhagavad rAmAnuja’s asyouare. andbeasdevotedtoLordvE’nkaTeSvara shown byyou, essenceoftheeternalveda-s.Pl captures the by you.Youhavethegreatnessofgivingusyo nAmkaDavAvaNNamE nalgu” vidi ennaimmARRam vE’nkaTavaRkkuennai vallapalvaLaiyAi–nADinI pADiaruLa SuDarkkoDiyEtolpAvai “SUDik koDutta tol aruLAl vAzhginRa vaLLal irAmAnuSan ennum mAmuniyE. tol aruLAlvAzhginRavaLLalirAmAnuSanennum ara’ngar mauliSUzhginRamAlaiyaic-cUDikkoDuttavaL for ANDAL’s SrI sUkti-s. sUkti-s. SrI for ANDAL’s “tiruppAvai jeeyar”inorderto special title approval. of his stamp andmetwith rAmAnuja And weall thiscompos nAcciyAr”. know that by lives her greatness.OurrAmAnujamAmuni ANDAL has an equally high regard and attachment for rAmAnuja. The incident that The and attachmentforrAmAnuja. anequallyhighregard has ANDAL tiruvara’ngattu amudhanAr, whocomposed tiruvara’ngattu amudhanAr, 2. bhagavadrAmAnuja: Readers willalsobefamiliarwiththeinci oneofthefiveAcAr nambi, SrI mahApUrNa “tiruvara’ngan wearsonHisheadtheflower “tiruvara’ngan accep the greatnessthatemperumAn (You have 15 recognize the deep devotion SrI rAmAnujar had devotionSrIrAmAnujar recognize thedeep dent when bhagavad rAmAnuja was performing wasperforming bhagavadrAmAnuja dent when t that nappinnai pirATTi Herself had appeared hadappeared Herself pirATTi nappinnai t that rAmAnuja with the words “en aNNarE” – “My rAmAnujawiththewords“enaNNarE” and cametoofferbikshAhim.bhagavad ease blessussothatwewillfollowthepath ct that he fulfilled her promise to tirumAlirum totirumAlirum fulfilled herpromise that he ct lls the wish ofthe younger sister. From that ition was personally reviewed bybhagavad reviewed ition waspersonally and prostrated in front of the girl. Such was ofthegirl.Such front in and prostrated ur SrI sUkti in the form of tiruppAvai, that theformoftiruppAvai, SrIsUktiin ur that ANDALfirstwore the rAmAnuja nOORRantAdi, describes describes rAmAnujanOORRantAdi, the the blessings of this great SUDik koDutta koDutta SUDik great ofthis the blessings IvilliputtUr, afterfulf permanently giving sevai to allthe devotees permanently givingsevai ya-s of SrI rAmAnujar, gave his student a gave rAmAnujar, his student ya-s ofSrI self, in SrI villiputtUr. And, SrI rAmAnujar self, inSrIvilliputtUr.And, rAmAnujar SrI akkAra aDisil) by ANDAL to tirumAlirum akkAraaDisil)byANDALtotirumAlirum Ai (the daughter of one his AcArya-s, hisAcArya-s, ofone Ai (thedaughter ted the garland that had been worn firstbeen worn had that ted thegarland At the very sight of the young girl with with the younggirl of sight At thevery illing thepreviously on her head.Suchis on her

sadagopan.org sadagopan.org by ANDAL – by ANDAL broomstick, hasble temple using cleaning the to serve her forever. This tanian re to serveherforever.This desire declaring his tokOdai ma’ngaLAsAsanam He did rAmAnujar. ofSrI primary disciple whowasa bySrIparAsarabhaTTar,thesonofkUrattAzhvAn wascomposed chanting, godAbheeshThaprapUraka:. ashTottara arcanai,weencounterthese “godAgraj as“kOilaNNar”and came tocalled godA tasyai nama idamidam bhUya evAstu bhUyah|| namaidamidambhUya godA tasyai srajinigaLitamyAbalAtkRtyabhu’nkte svOcchishTAyAm pArArthyam svamsRutiSata nILA tu’ngastanagiritaTI the garlands that she had worn on herself, and worn onherself, that shehad the garlands with Him bound upanishad-s, inthe declared to Himas kai’nkaryam eternal to perform right br the mountain-like fast asleepon Who was The well-known tiruppAvai taniyanthatisch The well-knowntiruppAvai bhaTTar: 3. SrIparAsara (Salutations againandto 4. tirukkaNNa ma’ngai ANDAn, 4. tirukkaNNama’ngai suptamudbodhyakRshNam Siras siddham adhyApayantI | Siras siddhamadhyApayantI veals the avatAra rahasyamofANDAL: veals theavatAra “SaraNAgata rakshakan” who did kai’nkaryam to SrI bhaktavatsalap perumALby bhaktavatsalap toSrI whodidkai’nkaryam oA iAT wo oe p emperumAn up woke who pirATTI godA 16 three names – godAgrajah, digvijetA, and digvijetA, godAgrajah, names– three enjoyed her Seshittvam to Him asshewished.) to enjoyed herSeshittvam easts of nILA pirATTi, reminded Himofher

ssed us with a taniyan for nAcciyAr tirumozhi tirumozhi uswith ataniyanfornAcciyAr ssed anted at the very beginning of tiruppAvai oftiruppAvai anted attheverybeginning ar”. That iswhy,inSrIrAmAnujar’s of her birth in SrI villiputtUr. This is pointed out by svAmi deSikan again in SrI godA stuti: stuti: svAmi deSikanagaininSrIgodA by out is pointed This in SrIvilliputtUr. of herbirth dESamwasblesse ofthebhArata southern part viTTu viLa’nga miga mEnmElum ADippUram villiputtUr pugazh “vEyar in thepASuram herSrIsUkti-s ofkOdaiand thepraise againsings svAmi deSikan sAram, Inprabandha after aparAdham. aparAdham committing howmuchwearebent upon us nomatter forgives that bhagavAn alongwith instrumental, how sheis out pointing and godA of theguNa-s praising known composition vEyarpayandaviLakku. tenpuduvai AyarkulavEndanAgattAL mallinADANDamaDamayilmelliyalAL allinATTAmaraimElAraNa’nginintuNaivi sarvottarA bhavatidevItavAvatArAt | “dikdakshiNApi child of nandagopan) ) nandagopan) child of the Ayarku of withtheprince inseparably united as its villiputtur that ruledSrI thebeautifulpeacock athousand-petals, thelotuswith on seated mahAlakshmi to companion wants toprotectthecetana. rasAnukUlah tavabhrU-ksh her fa by herdispleasure she expresses then sinner, 5). Ifnone – stuti godA niyamitah – nigumbhai: herSrIsUkti-s(tavamauLi Him through the garlandthatsheworeonherhead,and In godA’scase,Heis anger towardsthejIva. charm, their they have(including usewhatevermeans andgodApirATTi these sins.PeriyapirATTi lifetimesfor several for punishment Him, anddeserve against sins cEtana-s whoseem forgives the thatbhagavAn otherside, onthe pirATTi godA one sideand on ofmahAlakshmi the persuasionandintervention because of andpurushakArattvam compassion The compositiongodAstuti,cons deSikan: 5. svAmi isthedearest wasblessed;She ofperiyAzhvAr which thefamily the lampwith (gOdA is SvAmi deSikan goesontoenjoythegloryof SvAmi deSikan In godA stuti, svAmi deSikan refers to the guNa of extreme paripaktrima puNyalabhyAt paripaktrima epah eva – godA stuti 25), andHe – godAstuti epah eva princess, with a sweet andsoft withasweet princess, to have taken a vow to commit takenavowtocommit have to ccittan tUya tirumagaLAi…”. ccittan tUyatirumagaLAi…”. their anger etc.) to lessen His tolessen theirangeretc.) periya pirATTi, inensuring periya pirATTi, isting of 29 Sloka-s, isawell- of29Sloka-s, isting of godA towards us. It is It of godAtowardsus. 17 subservient to her because He was blessed with with was blessed because He toher subservient dAmnA, tantrI ninAda madhuraiSca girAm girAm ninAdamadhuraiSca tantrI dAmnA, d in a special way thus far unknown, because because d inaspecialwaythusfarunknown, alsointensely devotionalpraiseon composed lam, namely kRshNan, (who grew up as the asthe (whogrewup namelykRshNan, lam, of this yields the desired result towards the result towardsthe of thisyieldsthedesired godA by pointing out that the whole of the wholeofthe outthatthe bypointing godA cial expression that is beauty itself (bhoga itself(bhoga cial expressionthatisbeauty disposition, and the one who is and theone disposition, gives in and does whatever she does whatever in and gives “Srivilliputtur Swami “Srivilliputtur Desikan” Desikan”

sadagopan.org sadagopan.org caraNa kamala sevAm SAsvatImabhyupaishyan|| sa bhavatibahumAnya: ramaNIyAmvaktigodAstutimya:| bahuguNa iti vikasitabhakter-utthitAmve’nkaTeSAt ||” niyatamnihitA:kaTAkhsA: nidrALunA’pi yatraivara’ngapatinAbahumAnapUrvam compositions. compositions. s.) mahAlakshmi, andwillgetth with associated kindness an Oceanof is who SrI ra’nganAthar, Whoever reci forgodAdevi. my bhakti because of follows: as Srutiforhiscomposition wrote thephala vow ofsilenceandcomp unexpectedly, brokehis him before sheappeared godA, couldgotothetempleworship he before that even parama Her from ma’ngaLASasanam get to uLLam arranged togothroughthestreetwheresvAm hadoccu rAja veedi;becauseofsomedeaththat the queenofSrIvilliputtUr,ANDALherself!It than andreachedthestreettoseewhatitwas.Itwasnoneother So, hegotupfromtheporch he Suddenly, dhyAnam. godA in and indulging kAlamandhewasobservingsilenc was pradOsha sUkti- and hertamizhSrI forANDAL extreme love “PeriyAzhvAr”. on himthetitle conferred that theLord worn, first had that kOdai so pleasedemperumAn – vishNucittar prasAdam”) upahRtya subhagAm gandha (“tvan mouLi “northernmost” toeverythingthat SrIvillipu in by beingborn bless thesouth north, andon inthe badri in nara andnAraNa the north,HemarriedsItApirATT was bornin kRshNa wasborninthenorth(bRndAva Lord byHi blessedplace more isthe part northern maNavALa mAmunigaL enjoys the greatness of godA through severalofhis through ofgodA enjoysthegreatness mAmunigaL maNavALa mAmunigaL: 6. SrImaNavALa godA (This composition, tOnR tUppul maRaiyOn tamizh “Sandamigu dearfather,vishNucittar her for “periyAzhvAr” thename kOdai alsoearned The birthof part, inthesouthern kOdai wasborn Until SrImato ra’ngabhartu: SrImato ra’ngabhartu: stuti, having depthinwordsas stuti, having was considered “north” or blessed. “north” orblessed. was considered 18 s kRpA – The sacred ga’ngA flows in the north, north, in the flows ga’ngA –Thesacred s kRpA e kai’nkarya sAmrAjyam of the divyadampati- sAmrAjyamof e kai’nkarya (sAndra vAtsalya sindhu:) always inseparably alwaysinseparably vAtsalya sindhu:) (sAndra na caram vallavI jana vallabham), Lord caram vallavIjanavallabham),LordrAma na i deSikan was meditating. It was godA’s tiru tiru meditating. ItwasgodA’s was i deSikan ttUr. By her birth, the south became the the south became ttUr. Byherbirth,the and on.AllthiswastruetillgodAdecidedto heard the sound of nAdasvaram, drumsetc. ofnAdasvaram, thesound heard rred in that route, the temple authorities had had authorities thetemple inthatroute, rred mAlAm, lebhe mahattara padAnuguNam padAnuguNam lebhemahattara mAlAm, was her usual Friday routine of visiting the the ofvisiting was herusualFridayroutine i in mithilA in the north, He incarnated as He incarnated thenorth, in mithilA i in tes this will receive complete blessingsfrom tes thiswillreceivecomplete e. He was sitting in somebody’s front porch osed godAstuti containing 29 slokams. He He godAstuti containing29slokams. osed everyone had implicitly believed that the that believed implicitly everyone had um vEdAnta guru”, SvAmi deSikan, had vEdAntaguru”, um immensely by offering to Him the garland toHimthegarland byoffering immensely s. When he came to SrI villiputtUr once, it once, SrI villiputtUr to s. Whenhecame bhaktar. svAmi deSikan, feeling ecstatic feelingecstatic bhaktar.svAmideSikan, wellin meaning,was composed vAzhttAi manamEmagizhndu” pazhuttALai ANDALaibhaktiyuDan tam Seyalaivi’njiniRkum AzhvArgaL SandadiyAi, oru “a’nju kUDikku kuNDAgilAppidaRkkumuNDu” uNarndupAr,ANDALuk- kuNDO manamE tiruvADip pUrattinSIrmai–orunALaik piRanda peNpiLLaiyAiANDAL “periAzhvAr vaikuntavAnbOgham kunRAda vAzhvAna “inRO tiruAdippUram,emakkAgaanROinguANDALavadarittAL– here are: in greatnesstotiruvADi day whichcancompare earth here. Sr Him in being with of gave upthebhogam elsewiththegreatn “Only when someone grea onthe compositions ofhis Another usa It isonly the for sake of protecting praises the greatness of ANDAL herself. The of ANDALherself. praises thegreatness While the above two sing the praise of th of the praise While theabovetwosing - lineage ofAzhvArs); ofthe worthy descendant up emperumAn and reminded Him of His duties) of Hisduties) andremindedHim up emperumAn usSara by giving anugraham bhagavad an earlyagehowtoachieve showed at etc.;she ofyoga several stages of immense experience the through go to having agewithout young childhood - devotion),and her immense Him through with one andbecoming Lord ra’nganAtha of to theserpent-bed on of climbing accomplishment tanmaiyaLAi” - “pi’njAip pazhuttALai” “a’nju kuDikku oru SandadiyAi” “a’nju kuDikku oruSandadiyAi” “AzhvArgaL tam Seya tam “AzhvArgaL (she excelled the AzhvArs in her (sheexcelledtheAzhvArs tanmaiyaLAi – pi’njAip tanmaiyaLAi–pi’njAip (she matured right in her very her rightin (she matured NAgati SAstram; she woke she SAstram; NAgati lai vi’nji niRkum vi’nji lai (She is a great and (She isagreat tness of tiruvADip pUram is the taniyan is pUram tness oftiruvADip nd recommending us to her nAthan that ANDAL that ANDAL ustohernAthan nd recommending 19 e day on which ANDAL wasborn,thetaniyan ANDAL e dayonwhich I vaikuNTham and made her appearance on herappearanceon andmade vaikuNTham I tannai igazhndu AzhvAr tirumagaLarAi” tannai igazhnduAzhvArtirumagaLarAi” p pUram, which is the birth star of ANDAL.” ess ofANDALisborn,willtherebeanother three attributes of kOdai that are praised thatarepraised ofkOdai three attributes “Periya Jeer”

sadagopan.org sadagopan.org X. understand this tirumozhi as the final remedy asthefinal this tirumozhi understand me, whohadtoaskeveryone “kaNDIrE”(H pallAyirattANDu. –pallANDu, pirATTi and perumAL to kainkaryam with nitya 12.10). pukk 2.10), vaikuntam ServarE (NT vaikuntam us aplaceinSrIvaikuNTham-viNNavarkO tAL uDaiyapirAnaDikkIzh feet (perum bybeingtirumA with Himclosely) (get tolive forever(namOnArAyaNaenbArE tirunAmam sorrow (tunbakkaDalultuvaLArE–NT13.1 we willbecleansedofallsins(illaipAvamE– word ‘godA’. nAcciyAr’tothe tiruk-kuzhal kamazhum gandham meaning‘SUDic-koDutta one getsthe the abovesenses, in together ‘go’and‘dA’ Taking or beauty. purity mean to dA canbetaken hair; dAmeansonewhogives.dA,according goalsomeans -godA: nAcciyAr” tirukkuzhal gandham kamazhum name as“SuDikkoDutta summApaT iti godA”.SrI contain –“gA:dadAti theypreachand Onewhogavetotheveda-salltattva-sthat by veda-s.Sheisalsothe –sheisvedasAram; itigodA” “gobhi: deeyate PHALA 2. The term refers to the followingfive Thetermreferstothe 2. viTTucittar’sfatherhadfivesons;godAwas 1. 3interpretations: is given Here,thephrase“a’njukuDI” ANDAL gives her final blessings to us in NT14.10: piriyAdu enRum iruppArE – “Unlike –“Unlike iruppArE piriyAduenRum us inNT14.10: to herfinalblessings gives ANDAL andour blessings With ourMotherkOdai’s willearnfor uDaiyapirAn” forher“perumtAL endearingoutpourings Chanting kOdai’s nanmaKKal”(good We willbebestowed “vAyu SrI summApaTTi svAmigaL expl S.kRsh 7. SrIsummApaTTi will getdRshTidOsham; wereafraid(a’njumkuDi)thatemperumAn TheAzhvArs 3. ranganAthar. ranganAthar. SrI them bywedding fameto andbrought kulam shine kulam. Shemadetheir ANDAL was born in that ‘a’njum kuDi’. that ANDAL wasbornin usthepathforsalvation. andshowed Sukti-s withtheirSrI praised sarveSvaran by extension, she is considered to be th by extension,sheisconsideredtobe wasborninperiyA ANDAL and periyAzhvAr. SrIkulasekharaAzhvAr,nammAzhvAr, AzhvAr, SrItirumazhiSai bhUtattAzhvAr), S RUTI : NasvAmi aiya’ngArsvAmigaL: NasvAmi ains how godA’s name is famous like the vedams – the vedams like famous nameis howgodA’s ains piriyAdu enRum iruppArE – NT 14.10). –NT14.10). iruppArE enRum piriyAdu 20 NT 4.11) and will not be drowned in the seaof in the drowned will notbe NT 4.11)and for the bondage of samsAra (namely, meditate meditate of samsAra(namely, for thebondage l aDiyAr. WeshallliveforeverunderHislotus l aDiyAr. u iruppArE (NT 3.10), iDam vaikuntamE (NT (NT vaikuntamE 3.10), iDam (NT u iruppArE to grammarrules,means“daipSodhane”.So, Ti svAmi has mapped the nAma ‘godA’ to her toher mappedthenAma‘godA’ has svAmi Ti she is the essence of all the tattva-s preached tattva-s preached the essenceofall is she – NT5.11) and become “aNukkar” (NT7.10) – NT5.11)andbecome“aNukkar” : ThefirstthreeAzhvArs(poigai,pEyAr, n aDi naNNuvarE (NT 1.10), kuRaivu inRi 1.10),kuRaivuinRi n aDinaNNuvarE(NT e santati for the five AzhvAr kuDigaL who who AzhvAr kuDigaL for thefive e santati 0) andwill His be blessedwithsaying AcAryan’s anugrahams, we will be blessed anugrahams, wewillbeblessed AcAryan’s ave youseenHim?),the devoteeswho offsprings with great qualities, NT6.11); offsprings withgreatqualities,NT6.11); born as the only girl in those five sons’ five sons’ born astheonlygirlinthose zhvAr’s garden; thus she is his santati; his santati; thussheis garden; zhvAr’s ra’ngarAmAnuja mahAdeSikan. mahAdeSikan. ra’ngarAmAnuja above: we havediscussed vaN puduvai nagark kOdai malarppada’ngaL vAzhiyE malarppada’ngaL nagarkkOdai vaNpuduvai maruvArum tirumallivaLa nADivAzhiyE uyarara’ngaRkEkaNNiugandaLittALvAzhiyE oru nURRunARpattumUnRuraittALvAzhiyE vAzhiyE pinnAnAL perumpudUrmAmunikkup periyAzhvAr peRReDutta peNpiLLAi vAzhiyE SeppinALvAzhiyE tiruppAvaimuppadum tiruvADipUrattu jagattudittAL vAzhiyE ANDAL tamiNaiyaDigaLanavaratamvAzhiyE mAlaiyiTTAL vAzhiyE ara’nganukkE amudanAm Aga nURReNNaindumUnRuraittALvAzhiyE amalat tiruppAvaiaiyARu viTTucittan vaLartteDuttaiLa’nkizhaiyALvAzhiyE vimalamAm tiruvADippUrattALvAzhiyE kArAr naRRuzhAikkAnattavadarittAL vAzhiyE kamalamuDan villiputtUrviLa’ngavandALvAzhiyE IN ANUTSHELL, XI. A on HimandHisglor always. Meditating unitedwithHim, and inseparably permanently on HimandaloneastheObject tobeatta

The following vAzhit tirunAmams on kOdai su kOdai on vAzhittirunAmams The following http://www.geocities.com/Athens/Troy/7673/ homepage ANDAL’s Please alsovisit aDiyEn submitsthiswrite-upwithbowedhead,

DDITIONAL

INFORMATION aLittaruLvALvAzhiyE : y will become their permanent pastime. y willbecometheir created by SrI venkaT iye’ngAr: createdbySrIvenkaTiye’ngAr: 21 and will have the anubhavam of enjoying Him and willhavetheofenjoying anubhavam ined and the means to be attained),willbe ined andthe means tobe mmarize alltheattrib at thesacredfeetofasmadAcAryan,SrI SrImad ANDavan tiruvaDi, SrImad ANDavantiruvaDi, kalyANi kRshNamAcAri kalyANi kRshNamAcAri utesof ANDAL that

sadagopan.org sadagopan.org A BBREVIATIONS NT = nAcciyAr tirumozhi tirumozhi NT =nAcciyAr TSR =SrIt.s.rAjagOpAlan uttamUrvIrarAghavAcAriyAr UV =SrI bhayank SrI prativAdi PBA= piLLai periyavAccAn SrI PVP= : aram aNNa’ngarAcAriyAr 22 T kOdai pours out the love for the Lord profusel for theLord out thelove kOdai pours taniyans, wewillexplore the 143 pASurams innA RANSLATION Two taniyansareassociatedwithnAcciyArti

FROM நாச்சியார் திெமாழிதனியன்கள் N S SrI ANDALarulicceydadivyaprabandham A T R HE I S CCIY நாச்சியார் திெமாழி A S nAcciyAr tirumozhi nAcciyAr tirumozhi T ACRED “The Queen of tirumalli nAdu” “The Queenoftirumalli HAKOPAN A R

TIRUMOZHI

UPAD ’ S 23

ES INTRODUCTION SrI: y in so many different words and styles. wordsand y insomanydifferent

AMS cciyAr tirumozhi, wherein the young heart of whereintheyoung heart tirumozhi, cciyAr rumozhi. After a brief explanation of the rumozhi. Afterabriefexplanation

OF

TANIANGA S R I ANDAL

FOR

HIS L

TAMIZH

TREATISE :

sadagopan.org sadagopan.org who was also the king of Ayar kulam. who wasalsothekingof pirand kulattil” vEndan”. “peRRammEyttuNNum over the malli nADu-landth over themalli ேவயர் பயந்தவிளக்கு ஆயர் குலேவந்தனாகத்தாள்,ெதன்ைவ -ெமல்யலாள் மல்நா டாண்டமடமயில் டாமைரேமலாரணங்கினின்ைணவி அல்நாட் vEyar payandaviLakku tenpuduvai Ayar kulavEndanAgattAL malli nADANDamaDa mayil-melliyalAL allinATTAmarai mElAraNa’nginin-tuNaivi N taniyan. ‘melliyalAL’,by whichtirukkaN of theepithet SaraNa ananyaSaraNa: godAm kamalAmivAnyAm kAruNayA “sAkshAtkshamAm deSikansays(ingodAstuti): their handstosaveus.SrIsvAmi askamalA asbhUdeviandforgiving being patient the other side continuing with the pleading for the errantjeevans! forthe withthepleading continuing the otherside Her, His faceawayfrom children, Hetriestoturn WhenSrIdevitries ontheother. and bhUdevi one side on SrIdevi between isstuck bothsides,perumAL beaten on gets that drum the Like thewrath jIva-s from save the emperumAn to a tuNaivi) devi (AraNa’ngin SrI forces with joins of emperumAn, side by the stands ANDAL dearest friend, ramAdevI's vanam). As yasyA:sarasija (sthAnam oflotuses aforest isamidst onagoldenlotus,which She isseated of redlotuseswithbeautifulpetals.svAmideSi sEva mahAlakshmi, whogives SrI for us: A CCIY ten-puduvai vEyar payandaviLakku: ten-puduvai Ayar kulavEndanAgattAL: melliyalAL: maDamayil: malli nADANDa allinATTAmarai mEl AraNa’ngin in-tuNaivi: allinATTAmarai mElAraNa’ngin forANDA taniyan ma’ngaiyANDAn's tirukkaNNa A R

TIRUMOZHI “Very soft-hearted”.Eventhough,as - TANIYAN at surrounds SrI villiputtUr. SrI at surrounds “She who has inseparably united with kaNNan - the Ayar kula theAyarkula kaNNan- unitedwith has inseparably “Shewho i as kanaka padmAsani on fresh-bloomed lotus in the forest in the lotus on fresh-bloomed kanaka padmAsani i as ANDAL is like a female peacock that reigned supreme supreme thatreigned femalepeacock a is like ANDAL 1

“The guiding light that has been given to us bythe tous has beengiven that light “The guiding 24 kan prays to SrI mahAlakshmi (in SrI stuti), as (inSrIstuti), mahAlakshmi praystoSrI kan Na ma’ngaiyANDAn refers to ANDAL in this this in ANDAL to refers ma’ngaiyANDAn Na nd both of them take turns to plead with with toplead turns take ofthem both nd of emperumAn for their sins and bless them. bless them. and sins their for emperumAn of to plead with Him on behalf of Her sinning ofHersinning plead withHimonbehalf to ANDAL is the closest friend (priya sakhi) (priya of sakhi) friend ANDAL isthe closest and what does He see? andwhatdoesHe (SrIdevI), they ignore our faults and give (SrIdevI),theyignoreourfaultsandgive m ahamprapadye”.Thisreflectsthespirit a ANDAL became one with rAjagOpAlan, with rAjagOpAlan, became one a ANDAL Her children,wecommitalotofsins, L's nAcciyAr tirumozhi is a great gift tirumozhiisagreat L's nAcciyAr bhUdeviisthereon like kaRkaNdu(rockcandy)?” (edible camphor)?Or,dotheysmell kaRpURam coral-like beautiful, His whatdo blows onyou; enjoy se’n-kaNmAl's Yougetto Sa’ngaraiyA! enjoying are constantly you mannan vAsudevan; not blessedwith,yet) thatsheis (something nARumO”),sheistryi “karuppUram the tirumozhi we willseeunder (As seelattinaL”. vinavum guNam mAyan sevvAyin Sa’ngai is “kOlac-curi periyAzhvAr, aretherefugeforus parrot,andwh of agarden resemble those ேசாைலக் கிளி,அவள்யநற்பாதம்ைணநமக்ேக மதிப்ைடய கீம் னரங்கக் ெதாைடெதன் மாைலத் சீலத் தனள்,ெதன்திமல்நா,ெசங்குழல்ேமல் குணம்வினம் வாயின் மாயன்ெசவ் சுாிசங்ைக ேகாலச் sOlaikkiLi, avaLtooyanaRpAdamtuNainamakkE madippuDaiya mAlait toDaitenara’ngarukkueeyum mEl seelattinaL tentirumallinADi,sezhumkuzhal kOlac-curi Sa’ngaimAyansevvAyinguNamvinavum N vE’nkaTESvaran), andshinesbr isLord lampthat (the viLakku” ennum vANan “vE’nkaTa into merges ANDAL sUkti-s, pug viLakkinil ennum vANan “vittagan vE’nkaTa ni tORRamAi ulaginil periyAi “URRamuDaiyAi fo She longs had. villiputtUr ofSrI cittar lamp)thatSrI ma’ngaLajyoti(auspicious isthe statesnextthatANDAL ma’ngaiyANDAn tirukkaNNa SrI class”. vedic chanting the to belonging cittar, of vishNu family A CCIY She isalso“ten-tirumalli nADi,sezhum maduraiyAr ofvaDa the hand in happilyseated “Oh! pA’ncajanyaAzhvAnE!Youare What kindof“sOlaikkiLi”(gardenparrot)issh

This taniyanstatesemphaticallythatonly A R

TIRUMOZHI - TANIYAN illiantly asadoublejyoti. illiantly (today,tomorrowandforever). 2 25 the exquisite conch, pA’ncajanyam,andasks: the exquisiteconch, the sacredfeetofANDAL,whosesweetwords o brought greatness to the vEyarkulam of vAit- tIrtham (saliva in His mouth) whenHe mouth) (salivainHis tIrtham vAit- kuzhal mElmAlaittoDaiten-ara’ngarukku kuzhal bhaghavAn's beautiful lips.Oh!kOlapperum bhaghavAn's r union with kaNNan, to whom she refers as she refers whom union withkaNNan,to r lips taste like? Do they smell likepaccaik like?Dothey lipstaste a ennai vidikkiRRiyE” and through Her SrI SrI Her ennai vidikkiRRiyE”andthrough a nRa SuDarE”. She prays to kAmadevan tokAmadevan SuDarE”.Sheprays nRa like the beautiful, red lotus? Do they taste they like thebeautiful,redlotus?Do e? The authorofthetaniyanexplains:She e? ng to find out the first-hand experienceof out thefirst-hand ng tofind (Composed by First vAnamAmalai Jeeyar) byFirstvAnamAmalaiJeeyar) (Composed

sadagopan.org sadagopan.org all Herheart. andfalseanger) sa'ngamam (kooDal andooDal- ofwomanhoodenjoyeda this greattreasure mahimai (chastity)arewhatmakesherthemost clouds, etc.,asmessengerstotheLordfrom attempt, Feet,andfailinginthat Divine nambi's love forHerLord,shegoestotheextent of lifewith Her lived betrothed toahuman)and pEccuppaD “mAniDavaRkkuenRu she declared since even worthy of worship by him(b by of worship even worthy vaNa’nga vENdumpaDiyAnakiLi”-thekiLi like honey, whichissweet milk tirunAmam Lord's withthe periyAzhvAr by up thekiLiwhowasbrought - kiLi” vaLarttu eDutta tirumAltirunAmattAlE amudumAya tEnum pAlum “periyAzhvAr AzhvAr's ASramam; daught esteemed periyAzhvAr's ofbeing honor ma tirumagaLennum many ways:“periyAzhvAr tirumozhi trie fornAcciyAr “taniyan vyAkyAnam” in his jIyar lOkam that piLLai tonote interesting is It cittar”. of vishNu gardens up inthe maNavALan(ara’ngan). it toazhagiya Herlong,thickhair villiputtUr); Shedecorated eeyum madippuDaiyasOlaikkiLi”. She isthequ ANDAL is considered “nArInAmuttamAva ANDAL is above taniyan]. torecitethe temples insome tradition [It isnotthe andbrought thatwasborn parrot whoisthedivine sOlaikkiLi:“ANDAL madippuDaiya y becoming theLord'sconsort). y becoming 26 nd experienced the samSlesham and viSlesham nd experiencedthesamSlesham praying to kAmadevan tohelp her servekeSava tokAmadevan praying her. ANDAL's Seelam (purity) and pAtivratA Seelam (purity)andpAtivratA ANDAL's her. and nectar; “vaLarttu and with kadamba mAlai (garland) and presented withkadambamAlai(garland)andpresented , who exceeded Her father and thus became whoexceeded Herfatherandthusbecame , great, divine love for kaNNan. Withextreme divineloveforkaNNan. great, dippuDaiya kiLi” - the parrot who had the had the parrot who kiLi”-the dippuDaiya een of tirumalli nAdu (land surrounding SrI een oftirumallinAdu(landsurroundingSrI er; “AzhvAr ASramattil kiLi” -aparrotin er; “AzhvArASramattil tries tothegethelpofkuyil(abird), noble ofall women. Wewillseenext how dhU” (themostnobleofallthewomen), dhU” with Her own Lord, whom she loved with she loved Her ownLord,whom with s to establish kOdai as a kiLi (parrot) in s toestablishkOdaiasakiLi(parrot)in il vAzhagillEn” (I will not live if I am I am if (Iwillnotlive il vAzhagillEn” eDuppArkkumkAlilE B. A A. T I with her emperumAn. with heremperumAn. uses that ishisnature;so, she separated; that loverswhoare kAmanisknowntounite Itisbecause issheprayingtokAman? devatA-s, why withapr tirumozhi devatai. Shestartsherfirst anya - prayingto samASrayaNam she startsdevatAntara her svarUpalakshaNam- against somethin also does ANDAL lakshaNam. their svarUpa withea re-united ordertobecome separated, in anymore. Itwasanancientcu power toanalyze benefits, shewasnotblessedwith Bestower of involved withanysuchthing.Eventhough karmayogamisover least thinkthatoncethe practicing karmayogametc,inst is mind whyHe right away.godAanalysesinher fullness andemperumAnalsohadextreme desire inallits hadthisthought ANDAL thisfirmthought. SeyvOm”. Allthatacetananneedsis (tiruppAvai28);kai’nkaryamtoHi yAm uDaiyOm and end-all of life;HeisalsoourupAyam arro his flower byaiming lovers together she hasthisidea:“Manmathan orkAman(love Shethinksandthinks.Then her wishescometrue,andhowcansheacquirewhatdesires? uniting wi of withtheanubhavam been blessed herhusband.Shehasnotyet kaNNan as toget pASurams, hertiruppAvai nOnbu through NTRODUCTION Has anybodyelseresorted toworshippingan In tiruppAvai, ANDAL declares with great firmness that serving emperumAn isthebe-all emperumAn thatserving withgreatfirmness declares ANDAL In tiruppAvai, thepAvai has conducted mid-Jan), ANDAL to (mid-Dec month mArgazhi Throughout DDITIONAL RANSLATION நாச்சியார் திெமாழி1-ைதெயாதிங்கள் ஸ்ரீ ஆண்டாள் ஸேமத ஸ்ரீ ரங்கமன்னார் திவகேளசரணம் ஸ்ரீ ஆண்டாள்ஸேமதரங்கமன்னார் N A SrI ANDAL sameta SrI ra’ngama sameta SrI SrI ANDAL

CCIY

THOUGHTS

FROM A S R R

I S TIRUMOZHI

BASED A T ead of resorting to Him alone to attain Him, shecouldat ead ofresortingtoHimaloneattain HAKOPAN

ON ws at them; why not try praying tohim? ws atthem;whynottry S R 27 - “un tannaip piRavip perum tannai puNNiyam tannaipuNNiyam perum - “untannaippiRavip I PVP: ஸ்ரீ emperumAn, whowashersAdhanam,a sure is emperumAn, ' I- S any. Sheloseshermentalbalanceandthe SrI ayer tokAman.Whentherearesomany other

fact to pray to him for his help in uniting her her help inuniting for his him fact topray th Him. She becomes heart-broken. Howwill heart-broken. Him. Shebecomes th TAMIZH , she would attain Him; but shedidnotget , shewouldattainHim;but ch other, even though this was totallyagainst other, eventhoughthis ch nnAr tiruvaDigaLE nnAr tiruvaDigaLE SaraNam

stom to start maDal eDuttalwhenloversgot stom tostart ya devatAs because of muddled mind? Yes, mind? ofmuddled ya devatAsbecause fairy) is said to have the power of uniting tohavethepowerofuniting fairy) issaid together; still, Hehadnotacceptedher m is the ultimate goal - “unakkE nAm AT “unakkE nAmAT the ultimate goal- is m TAIYORU delaying accepting her. If she had been her. Ifshehad delayingaccepting g similar;sheindulgesinanactthatis

TREATISE

TI ’ : NGA L UM

sadagopan.org sadagopan.org C. A sarvAn devAnnamsyantirAmasyArtheya sAyamprAta:samAhitA:| “striyo vRddhAs taruNyaSca to bless rAma – to blessrAma PVP. TheayodhyAvAsi-s,whokn SrI according to advanced above, that what sh advanced above,thatwhat argumentsareinternallycontradict of these devatA worship,andthen givesthepUrvapakshato given arguments outthe different briefly points pASuram-s. wa thatANDAL how deSikan svAmi establishes vishayam”. rUpAntara kRshNa samAdhyanuguNa wors with anya devatA todo having nothing on svAmi hispoints He bases devatA worship. the sakeofHiswelfare,they words, for and eveningprayedtoallthedevatA-s malar murukka malar” (NT 1.3). Such is the extent ofhertvarai. istheextent malar murukkamalar”(NT1.3).Such malar”fo malarandmurukka collects “Umattam only forth any flowerthatblossomsthereis periyAzhvAr isinvolved in a tiruna growing ownbody(kumArasa his expense ofdestroying at the loverseven separated unite to known is by crook.kAman or by hook her emperumAn yet. Soalso,ANDALfallsatkAman’s emperumAn “deyva’ngAL” (tiruvAimozhi5.4.8)becauseofhi to EvennammAzhvArappeals guNam. of rajo has apreponderance sAttvika-s; yet, along withtheother emperumAn do thingsagainsthersvarUpam. godA’sloveforemperumA kAma samASrayaNam. “namo’stu vAcaspataye” (rAmA. Sundara. 32.14), “namo’stu vAcaspataye”(rAmA. paramapadanAthan and wouldnotevendesire rAma.. SrI UV discusses the issue of anya devatA worship by ANDAL in some detail. He first Hefirst somedetail. in byANDAL worship devatA ofanya issue the UV discusses SrI isanya inthistirumozhi described has thatwhatANDAL SrI UVrejectstheposition morning inthe together gathered girls, oldpeopleandyoung women, (Those ayodhyA resortingto andsheshouldbe paramasAttvikarperiyAzhvAr, the upby She isbrought Hanuman, who had unshakable love towards Lord rAma (“bhAvo nAnyatra gacchati”), nAnyatra (“bhAvo Lord rAma towards love whohadunshakable Hanuman, In the same way, godA is confused and inan way, godAisconfusedand In thesame DDITIONAL

THOUGHTS

e did was for attaining emperumAn, and she did these things things these did she and attainingemperumAn, wasfor e did FROM S R fell at the feet of the anya-devatA-s. fell atthefeetofanya-devatA-s. I UV: 28 ndavanam for emperumAn with the objective that withthe foremperumAn ndavanam e tirumuDi of vaDa perum kOil uDaiyAn, godA godA ofvaDaperumkOiluDaiyAn, e tirumuDi Sasvina: ||”rAmA.AyodhyA.2.52)

to blessthewell-renownedrAman.)Inother deSikan’s interpretation of ANDAL’s action as as action ofANDAL’s interpretation deSikan’s ory. For instance, the argument has been ory. Forinstance,the argument has by SrI PVP, suggesting that ANDAL anya did suggesting that ANDAL by SrIPVP, hip, and was in fact a case of “SR’ngAra hip, andwasinfactacaseof“SR’ngAra in SrI vaikuNTham, prays to anya devatAs - praystoanyadevatAs- in SrIvaikuNTham, she ends up falling at the feet of kAman who kAman feet of falling atthe she endsup mbhavam). godA’s tvarai is such that while mbhavam). godA’stvaraiissuchthat s concern that he has not been united with been united concern thathehasnot s extreme state of despair, and ends up with despair, andendsupwith extremestateof for the fulfillmentof for s only worshiping kRshNa through these these through kRshNa s onlyworshiping n creates in her a confusion that makes her her aconfusionthat n createsin ew none but rAma, prayed toallthedeva-s rAma,prayed ew nonebut r offering at kAman’s feet (“matta naRu feet (“matta at kAman’s r offering We will see what this term means, and Wewillseewhatthisterm feet because of her prApya tvarai to get to of herprApyatvaraitoget feet because justify this. Thenhepoints justifythis. outthatsome his mission to help help to mission his desired goal, by performing the ana’nga worship. theana’nga byperforming desired goal, the naimittikakarmaprescribed forthepurpose successful inattainingHimpriorto she wasnot want anyblemis she didnot and except emperumAn, puberty. before not married is if agirl family InANDA have notyetbeenmarried. puberty but explains thisactionofgodAasanaimitti differ incident canbeexplainedassomething cannot be reasonably said that she is doing th saidthatsheis cannot bereasonably worship, anddeclaresthistothewholeworld anyadevatA said,performs whatshe around, forgets this, theverynextday,turns if she doing After mARRu”. namkAma’ngaL maRRai nAmATSeyvOm unakkE uRROmE AvOm tannODu un piRavikkum EzhEzh “eRRaikkum namakkEpaRaitaruvAn”, “nArAyaNanE really devatAntara arcanai,kOdaichangesth nIrA themArgazhi that Suspecting tiruppAvai. because of His devotee’s vyAmoham(great devotee’s His because of Him,even otherthan somebody devotee serving from deva andnot ornityasUri-s, emperumAn etc. j~nAnam,bhakti samRddhi, bhAgavata should etc., indicatingthatparamaikAntin-s purely for her benefit. The question is: Is this appropriate? is: Isthisappropriate? question benefit.The purely forher the for not it was So marry her. emperumAn to to get order in kAmadevan worshipping was ANDAL or flawedlogic. Him, iskutarkam attain it bysomethat devatA, theargumentadvanced declared thatthosewhoaredevotedtoLord the anyadevatA-s,andsotheyarenotparamaikAnti themparamaikAntin-s. make not does rAma, that outthatjustbecause SrI UVpoints kAmadevan. welfare. TheythengroupANDAL His about wereconcerned anyadevatA-s becausethey paramaikAntin-s whoworshipped attain apersonalend? that said delay, howcanitthenbe her without wors didanyadevatA she wasconfused?If with emperu was okaybecauseshewantedunion did ifwhatshe asksthequestionthat UVrhetorically SrI was mentallyconfused. because she ANDAL’s goal inattainingemperumAn isno ANDAL’s SrI UVthenpresentsthepositionofdeSi This same kOdai, justpriortocomposin This samekOdai, fr severalinstances hasquoted SrI dEsikan ayodhyA were of addressestheargument by somethattheresidents SrI UVthen with theseresidentsofayodhy 29 desire to attain Him) towards Him. Him) towards toattain desire ka karma, performed by girls who are nearing who arenearing bygirls performed karma, ka She did not want to be forced to marry anyone marry anyone to be forced not wantto did She is with the intent of anyadevatA worship. worship. of anyadevatA is withtheintent e procedure for the nIrATTam. Shedeclares- the nIrATTam. e procedurefor g thenAcciyArtirumozhi,hadcomposedher she did not do this as an upAyam or means to means or this asanupAyam do didnot she ent from anyadevatA worship. svAmi dEsikan ent fromanyadevatAworship.svAmidEsikan TTam that the AyarpADi girls were doing was TTam thattheAyarpADigirlsweredoingwas notaskforphalansotherthanbhagavad, vishNu should not be worshipping any other other any not beworshipping should vishNu by writing pASuram-s toimmortalize this -it tAntarams. emperumAn will not tolerate His nottolerate will emperumAn tAntarams. hip for the purpose of getting Him to marry marry to Him of getting the purpose hip for the people of ayodhyA were attached to Lord the peopleofayodhyAwereattachedtoLord purpose ofwardingoffanyeviltoHim,but attaining puberty. So attaining puberty. is okay to worship anyadevatA-s in order to order in is okaytoworshipanyadevatA-s several pramANams like pA’ncarAtram pA’ncarAtram several pramANamslike om of removing this blemish, and attaining her andattaining this blemish, of removing L’s days, it was considered a blemish on the L’s days,itwasconsideredablemishonthe Even those must be sought only from only sought mustbe Even those kan on this issue, namely,that onthisissue, thiswhole kan t the same as what the AzhvArs and other other and AzhvArs the what sameas the t It is distinctly clear that they worshipped clearthattheyworshipped distinctly is It though that situation might have arisen arisen might have situation that though mAn (moksham), then why is it said that mAn (moksham),thenwhyisitsaid n-s. He points out that when it is clearly h to come to her family becauseofherif h tocomeher A, and justify her worship of A, andjustifyherworship she decided toperform she

sadagopan.org sadagopan.org ‘kAman’, ‘manmathan’,etcto arcanai insteadofdevatAntaraarcanai.Therearetwo waystodothis: So,kO naimittika karmahadtobeobserved. opposi karmas thatarein kAmya this pursue observing thevratam,shedecidesto if shedoes might occur that remove thedosham karma thatremovesaparticulardoshamisto withthede blessesone and doshams the removes samanvite, tatrasamvaLitampa phalAntara yAgam calledthejAteshTithatmendo observe. Thisissimilartothenaimittikaka areafraid girls who that of ana’ngavratam her delay not createa‘pazhi’from that shewill hermind toobserve world, shedeterminesin periyAzhvAr tirumozhi 3.7.5 - periyAzhvAr tirumozhi3.7.5 age. Shehas notwantedtomarryanyone Sheanalyzesthefaultthatwillre attains puberty. reached her10 she before withemperumAn thatsheisnotyetunited her relativesagreetothat?Feelingsad important foraboy.periyAzhvArissadAcAraS important cerem isavery as herhusband.Marriage andhave Shewanted Him to beHisbride emperumAn. bhaktas’ thoughtswereforattaining “mAniDavarku enRu pEccup paDilvA enRupEccup “mAniDavarku expression forherintense lovetoHerkRshNa, viz. ofkRshNa one oftheforms to worship vishayam” rUpANtara kRshNa samAdhyanuguNa statement“SR’ngAra dEsikan’s arcanai. Thus,SrI kAmadeva shedoes now when Himself (intiruppAv forkaNNan nonbu mArgazhi arcanai. as emperumAn’s theworship them and do the antaryAmiin who is emperumAn 1. Leaving devatAntaram out ofthepicture LeavingdevatAntaram 1. [We are going to see shortly in her first [We aregoingtoseeshortlyinher Both these methods areacceptableforpa Both these think of there,but notstopping mean the devatAntara-s,but wordsto Keepingthe 2. toother folksandge of listening So, instead th year, she develops a desire to attain the parama purushan at least before she year,shedevelopsadesiretoattaintheparamapurushanatleastbefore SUDi nAraNan pOm iDam ellAmSOdittuazhuginRAL pOmiDam SUDinAraNan kEDuvENDuginRArpalaruL pADu kAval iDumenRenRupArtaDumARuginradE» pADukAval « nADum Urum aRiyavEpOi « nADumUrum mean only emperumAn directly only emperumAndirectly mean tion to nitya, naimittika karmas; however, this particular particular this however, karmas; naimittika nitya, to tion zhagillEn kaNDAimanmatanE”.] 30 of the upcoming puberty (prior to marriage) marriage) to puberty(prior oftheupcoming rAhUradhikAram vicakshaNA:” - this karma -thiskarma vicakshaNA:” rAhUradhikAram rma, anexampleofwhichisthevaiSvAnara a vratam to attain emperumAninsuchaway a vratamtoattain in getting married in time. She comes to know know to time. Shecomes married in getting in dai modifies this karma to be emperumAn’s tobeemperumAn’s thiskarma modifies dai be necessarily observed.Sincesheneedsto be and isperfectlyapthere. madana gopAlanisa madana gopAlan, as a way of finding some some asawayoffinding gopAlan, madana not get married in time, and she is capable of intime,andsheiscapable getmarried not eelar; if she says that she hates marriage, will eelar; ifshesays thatshehatesmarriage, path. ParamaikAntin-s should not be shouldnot doing be path. ParamaikAntin-s except emperumAn.periyAzhvArsaysin tirumozhi howshevehementlydeclares- completely and taking the words ‘ana’ngan, thewords andtaking completely tting married to some ordinary man of this this manof ordinary some marriedto tting sired benefit also. Performing the naimittika thenaimittika also.Performing sired benefit sult ifshedoesnotgetmarriedattheright ramaikAntin-s. JustasANDALdidher after gettingason;“pratyavAya parIhAre ar kEsavanODuivaLaip nalla tuzhAiala’ngal ony in a girl’s life just as upanayanam is is girl’s lifejustasupanayanam in a ony is to be understood as godA’s offering offering asgodA’s understood is tobe arcanai ai), shealsodoeskRshNarUpa about the steps little by little in each pASuram and shows how she prayed to Him. shows howsheprayedto and littleby ineachpASuram steps about the this. than better purushArtam Thereisno padam. benefit inparama mind bodyand toHimwithallher doing kai’nkaryam All benefit. ortrivial also notakshudraphalan arrows,fishflagetc. bow,flower has sugarcane thesepASuram-s. isconsistent with mUrti, worshippe orthatshe kAmadevan, in bhagavAn theanytaryAmi worshipped either ANDAL that theinterpretation only.Thus, emperumAn ana’ngadeva, namely, oru ti’ngaL, tai in uses ofallmanmatha-s,viz.bhagavAnHi manmatha (The LordofkAman).ana’ngadevameansthe His powe of blessed himwithatinyfragment to charmth that manmathanreceivedhisability out hepointed ‘kAman’, thenAmam for wrotethevyAKyAnam bhaTTar When SrI bhagavAn. (“ sahasranAmam occurs alsoinSrIvishNu in of kRshNa worship as godA’s understood couldbe vishayam” kRshnarUpAntara samAdhyanuguNa “SR’ngAra deSikan’s words SvAmi areallvyUharUpams. that rUpams pradyumnaandaniruddha sa’nkarshaNa, asvAsuDeva, appears prasiddhan.BhagavAn as manmathAmSa isknown Pradyumnan of SAmban. theelderbrother pradyumnan, be should kAman hiselderbrother then SAmban, asareference toSA unumbiyaiyum” “unnaiyum ascribing heractionasanyadevatAworshi form of kRshNa just as well known as His form as santAna gopAlan. santAna gopAlan. as form knownasHis justaswell kRshNa of form vE’nkaTavaRkuennaividikkiRRiyE veyyaDOr tazhaLumizhcakkarakkai umbiyaiyumtozhudEn unnaiyum uyyavumAm kolOenruSolli azhaginukkualangarittuana’ngadEvA! ayya nuNmaNalkoNDuteruaNindu tanmaNDalam iTTumASimunnAL tai oruti’ngaLumtaraiviLakki P AS There areseveral stepsinthiskindofarcanai; There isanotheralternativewayoflookin

URAM 1.1

31 Just like kAmadevan, madanagOpAla mUrti also mUrti madanagOpAla Just likekAmadevan, kAmadeva: kAmapAla:”)asa nAma of His form. The termkAmadeva The form. His pradyumna p. SrI PVP interprets the term “umbi” in term “umbi”in the interprets PVP p. SrI kAma deva, manmatha, etc.,directlyreferto kAma deva, e beings of the world onlybecausebhagavAn the of e beings r. Thus,kAmadevarefersonlytobhagavAn The phalan or benefit that sheisseeking Thephalanorbenefit she wanted to do was to seek the benefit of thebenefit do wastoseek wantedto she mself. Inotherwords,all the termsANDAL she does themall ina day’swork, but,talks g at godA’s kAmadeva worship, without without worship, kAmadeva g atgodA’s Lord ofana’nga.Manmathareferstothe d kRshna in the form of madana gopAla madana gopAla of the form kRshnain d man. If we take SAman as areferenceto man. IfwetakeSAman in this world itself, even asweseekthis world itself, in this

sadagopan.org sadagopan.org A. T விதிக்கிற்றிேய வற்ெகன்ைன ேவங்கட ெதாேதன் ம்பிையம் உன்ைன கலங்காித்தனங்கேதவா அழகிக் ெவன்ெசால் மாங்ெகாேலா உய்ய தண்மண் டலமிட்மாசின்னாள் ஐயண் மணற்ெகாண்ெதவணிந் திங்கம்தைரவிளக்கித் ைதெயா ெவய்யேதார் தழமிழ் சக்கரக்ைக (drawings). Then in the first half ofmASimont purify theplacewhere I amgoingto wors ANDAL thinks: “Throughout the month of tai of tai themonth “Throughout thinks: ANDAL RANSLATION

FROM S R I S A T “kAmanai-vENDudal” “kAmanai-vENDudal” HAKOPAN 32

' S

hip kAmadevan anddraw kAmadevan beautiful kolams hip h (second half of Feb.), I will fill the streeton Feb.), I half of h (second TAMIZH

(mid-Jan. to mid-Feb.), every day let me dayletme mid-Feb.), every (mid-Jan. to

, TREATISE

: of her intense bhakti to emperumAn. of herintensebhaktitoemperumAn. noble actbecause a becomes samASryaNam her devadAntara but not do; do that vaishNavas kAma of fall at the feet would not vaishNava-s -kOlamor,2) Him yet.1) does pUjaiforonemaNDalam(45days).she doesmaNDalam kAman, agai pUjaito maNDala performing is now of adevot already toomucheffortonthepart that eventhementionbyadevotee that thede ennum ezhudum koNDu cuDardUpam nIr mAmalar instead. service tokAman this updoing sheends temple, toemperumAn’s does kai’nkaryam in thefamilythat being born Inspiteof temple. for vaThapatrasAyi isdoing and herfather temple for thetirukkaNNama’ngai did the samethingtirukkaNNama’ngaiyANDAn kAman emperumAn. tvarai toattain Whensuchisthe case, ANDAL is His devotee. e thatthis feels satisfied Him,and devotee loved daysforhim.Thisisb become special cetanan hasshownhissinceredevotiontoHi devotion showshis -ifthecetanan nALAgum” tai. of themonth throughout pathforkAman howtheydecoratedthe now,she istalkingabout ofmArgazhi; the month section). Introduction. Herewewillproceedwiththe interp svAmideSikan (as vishNu only Lord SrIPVPinterprets),or anya devatAworship(as B. A pASuram. towardsthisobjectivein her vrataanushTAnam to tiruvE’nkaTamuDaiy antara’nga kai’nkaryam hot firesparks”. whoiscarryingin tiruvE’nkaTamuDaiyAn, me withth bless me and to compassionate his brother, I willpraytohimand him, feel anyroughness onhisfeet.Afterhecomesto going towalkover(tocomeandbl is which he taN maNDalam iTTu: Drew big and beautiful beautiful big and iTTu:Drew maNDalam taN ShedecoratesthepathkAmanis tarai viLakki: -17declares:“Se’nkaNmAle’ngaLmAlenRanALennALum tiruvantAdi mUnRAm tai oruti’ngaLum: abletodo being of for theprivilege topraykAmadevan decided Thus having (Note: The topic of whether godA’s offer of wo offer ofwhethergodA’s topic (Note: The DDITIONAL

THOUGHTS

In tiruppAvai, ANDAL and her friends observed nOnbu throughout throughout observednOnbu andherfriends ANDAL In tiruppAvai,

FROM S R I PVP: ecause emperumAn remembers thatonedayHis ecause emperumAn 33 His hand the cakrAyudham which is emanating which isemanating His handthecakrAyudham ee. GodA, who has resorted to this emperumAn, tothis emperumAn, has resorted ee. GodA,who individual vyAkhyAna kartA’s views under eachviews under kartA’s individual vyAkhyAna n to get to emperumAn. She does something something does She n togetemperumAn. ess me) with smooth sand so thathewillnot sand smooth ess me)with votee wishes to prostrateandthengetupis votee wishes rets), has already been discussed in the in the rets), hasalreadybeendiscussed a case of a true paramikAntin worshipping a case ofatrueparamikAntinworshipping An, godA proceeds to outline herplansfor An, godAproceedsto sAman, together. Both of them will be ofthem sAman,together.Both m, then his past, present and future days presentandfuture m, thenhispast, chasing the feet of kAman, becauseofher thefeetofkAman, chasing my house and sits on the seat arranged for seatarrangedfor sitsonthe myhouseand to emperumAn such that He feels that the Hefeelsthatthe to emperumAnsuchthat e great opportunity to personally serve greatopportunitytopersonally e ffort itself was a lot of effort on the part of part on the alotofeffort was itself ffort n because she is frustrated by not attaining bynotattaining she isfrustrated n because supposed to come through. She is doing to supposed tocomethrough.Sheisdoing kOlam. tiruvAimozhi 9-3-9 says: “tozhudu tiruvAimozhi9-3-9 kOlam. rship to kAma devan is in truth a case of devan isintruthacase kAma to rship idu migaiyAdalin”; thinks emperumAn idu migaiyAdalin”;

sadagopan.org sadagopan.org and sItApirATTi - and sItApirATTi His aDiyArgaL also; in the same tone, she includes kAman’s younger brother, SyAman, also. SyAman,also. brother, younger kAman’s she includes sametone, also;inthe His aDiyArgaL trying. that thinking thatsheis denotes ‘enRu Solli’ surrenders Him, she to haste toget her extreme one whoca have ‘sarvaSakti’;heremperumAnis as towhethershewillachieve hergoalornot. and thus got his name “ana’ngan” - one who lost his body. his body. “ana’ngan”-onewholost his name and thusgot kAmangotburntbySivanwhenth incident where yourow separated evenifyouhavetosacrifice characteristic one ofyour praying toyoubecause himnext. kOdai answers Ihave?”- greatness because ofsome it Is fervor? great “Whyareyouprayingtomewith isaskingher that kAman Imagining aparAdham (wrong), as a parihAram, an a’njali should be performed. ana’njalishouldbeperformed. asaparihAram, aparAdham (wrong), to come through with very nice silt so that it withverynicesiltso to comethrough for vaishNava-s. for vaishNava-s. tiruvantAdi-64),isprayingto tozhA” (mudal antareNA’njalim baddhvA lakhmaNasya prasAdanAt ||” antareNA’njalimbaddhvA lakhmaNasyaprasAdanAt||” “kRtAparAdhasya hite nAny sundarakANDam 13-60. “namo’stu rAmAyasalakshmaNAyadevyai sItAmuvAcAtiyaSArAghavamcamahAvratam ||” ghADham “sa bhrAtuScaraNau the first 15 days - first paksham. -first 15days the first be to nOnbuneeds if aphalanisrequired,the rAmAyaNam ayodhyAkANDam 31-2 showshowiL 31-2 ayodhyAkANDam rAmAyaNam used toinclude sheis shepraystoemperumAn, tozhudEn:When umbiyaiyum unnaiyum uyyavumAm kolOenruSolli:Throughtheterm toashes)”.“Iamburnt him abody–becauseSiva ana’nga dEvA!:“Onewhoiswithout azhaginukku ala’nkarittu: Decorating for thesa azhaginukku ala’nkarittu:Decorating hanumAn says in rAmAyaNam kishkindA kA ayya nuN maNal koNDu teru aNindu: Shedeco teruaNindu: ayya nuNmaNalkoNDu maNDal for a thisnOnbu Shedoes munnAL: mASi kOdai, who is born in the kuDi that pr that thekuDi in born is kOdai, who way, hanumAnpraystorAma, In thesame at paSyAmyahamkshamam | nipIDya raghunandana: | raghunandana:| nipIDya will not be rough on the soft feet of kAman. ofkAman. feet on thesoft notberough will 34 kAman and SyAman in a manner inappropriate manner inappropriate in a SyAman kAmanand done for a maNDala kAlam. MunnAL denotes denotes kAlam.MunnAL foramaNDala done sItai and lakshmaNan at the same time - time atthesame lakshmaNan and sItai Herbenefactor,kAman,isonewhodoesnot n body in the process”. She is thinking of the ofthe isthinking process”. She n bodyinthe ca tasyaijanakAtmajAyai” (rAmAyaNam she can hope to get the boon and so she is so and the boon to get canhope she ays only toemperumA ays n grant her boon without fail;but,becauseof grantherboonwithout n to kAman who cannot guarantee that boon. tokAmanwhocannotguaranteethat s is to bring together lovers who have been s istobringtogetherloverswhohave e former tried to unite Sivan with pArvati, Sivan withpArvati, tounite e formertried ‘Am kolO’, kOdai is expressing her doubt ‘Am kolO’,kOdaiisexpressingherdoubt ke of decorating withherheartandsoul. ke ofdecorating NDam 32-17 that if one commits any NDam 32-17thatifonecommits rates the street that kAman is supposed issupposed thatkAman rates thestreet am - for 45 days following the rule that that therule days following am -for45 aiya perumAL prays to both rAghavanaiya perumALpraysto n “tOLavanaiallAl reference to emperumAn who is the antaryAmiofana’nganorkAman. who is emperumAn reference to ofan mean deva Itcanalso ana’nga devan. eye. Thus,he isknowntodestroyhimselfinth for pArvati,he ofloveinSivan instill thefeeling the street. thanthatofbeautifying other benefit etc.Theterm ‘azhaginu vAzhaimaram, toraNams, that the street dust will not deposit on his feet. his feet. on notdeposit dust will that thestreet C. A towards His enemies, and‘cakkarakkai’deno enemies, towards His cakra inHishands.Similarly,‘veyyadOr tazhal cakra as Endi....vArAi”. ‘kUrArAzhi’indicates in asaweapon.nammAzhvArsays the enemies, cakkarakkai” for godAgivingspec reason Him”. The holding thatconch,Iamprayingtoyoubeca ensure in tirumalai; isstationed devotees and holding is intheblessing;He also partake He descended andthen vainkuNtham SrI sUris in that destroystheenemies,inHishand”.He Him, andattainHimwho to attain am destined him, sheanswers - a’njalito does AndgodA blessings. bestows a’njali hands). folded your with lakshmaNan make it a maNDalam or 45 days). amaNDalamor45 make it month. wholeoftai denotesthe tai oruti’ngaL toemperumAn. declaration is godA’s worship atall). oru thattai -namely, ANDAL devatA worshipby ana’nga dEvA! : “One without body– one who has lost his body)”. When kAman tried to WhenkAmantried body)”. body–onewhohaslosthis ana’nga dEvA!:“Onewithout azhaginukku ala’nkarittu : The azhaginukku ala’nkarittu ennai vidikkiRRiyE:Pleaseuniteme.“SinceIam vE’nkaTa cakkarakkai veyyadOr tazhaLumizh (sugrIva, you did aparAdham to rAman; ther to rAman; didaparAdham (sugrIva, you ayya nuN maNal: The reason for sprinkling the ayya nuNmaNal:Thereasonforsprinkling al thetaimonth Sheisincluding mAsi munnAL: this nOnbu - another starting I am mArgazhi nOnbu; done with I am : ti’ngaLum tai oru out (As earlier, SriUV pointed

DDITIONAL

is to capture both the beauty of the cakra in His hand, and its ability to destroy hand, anditsabilitytodestroy cakra inHis ofthe boththebeauty is tocapture

THOUGHTS

FROM decoration forthestreetincl reflects svAmi deSikan’s position on the issue of anya ofanya issue the on position deSikan’s svAmi reflects S R I UV: 35 that I attain that triuvE’nkaTam uDaiyAn. uDaiyAn. I attainthattriuvE’nkaTam that tes the beauty of the cakra in Hishands. Hishands. the beautyofcakrain tes was displaying His entire splendor to the nitya was displaying Hisentiresplendortothenitya kAman, whoasksherwhysheisdoingit.To ial importance to “veyyadOr tazhal umizh to “veyyadOrtazhalumizh importance ial His conch that destroys the enemies of HisHis conchthatdestroystheenemies a weapon, and ‘Endi’ denotes the beauty of the beauty and‘Endi’denotesthe a weapon, e process of helping others; so,godAcalls him process ofhelpingothers; e angan - namely, the Lord of ana’ngan, or a ora of ana’ngan, angan -namely,theLord use you may be capable of uniting me with use youmaybecapable mewith of uniting lost his body from the fire from Sivan’s third third from Sivan’s losthisbodyfromthefire tiruvAimozhi 6-9-1: “kUrAr Azhi veN Sa’ngu Sa’ngu Azhi veN “kUrAr 6-9-1: tiruvAimozhi is something that removes the faults and and faults the thatremoves something is has the cakra that is spitting venomous fire venomous has thecakrathatisspitting ti’ngaL has nothing to do with anya devatA anyadevatA with do to nothing has ti’ngaL umizh’referstothecakraasa weapon e is no prAyaScittam other thanpleasing other is noprAyaScittam e kku’, signifies that the decoration isforno thatthe decoration kku’, signifies vaRku ennai vidikkiRRiyE: “MakesurevaRku ennaividikkiRRiyE: I to this earth in order to let the samsAris toletthesamsAris earthinorder to this ong with the first part of mASi month (to (to month ong withthefirstpartofmASi fine silt on the pathforkAmadevanisso the fine silton very desirous of seeing the handthatis ofseeingthe verydesirous udes decorative stones, plants, plants, stones, decorative udes

sadagopan.org sadagopan.org with Him. This is perfectly consis is perfectly This with Him. united going tobe thatsheis to,toensure being prayed is who Him. Thus,itisemperumAn Himto asking Sheis none otherthanemperumAn. Second,sheisap in anyway. emperumAn to bind weunderstandtheabov how do Him. So can bind acts li manand asanordinary world in this He other thanwhat do anything No,si does something? tiruve’nkaTamuDaiyAn bykAma madetodosomething be boundor the nectar of all nectars,andle the nectarof letusa and aiSvaryam; embodiment ofamRtam kaTam aiSvar tu bhIjam cool. (“venkAro’mRta will mine of feel cool,thisoffering of rudra) became anana’ngan(f you (who trying tomake allsins. UVgivesanalternateinterp destroys SrI =de orsin;kaTati ispApam karmams. vem HistiruvAzh whoisholding appan, tirumalai place ‘c the making Assheis in thisphrase. and sAman to bless her such that kaNNan forcibly takesher. forcibly toblesshersuchthatkaNNan and sAman daughter, godAfeelsthatsheisma duryodhana’s Just asratimadeall attempts toget her svayamvaram. herduring kidnapped daughter, and fell inlovewithduryodahna’s sAman (jAmbavati’s son). mAyAvati, whoisrati’sav mAyAvati, son). (jAmbavati’s sAmban hisbrother denotes and‘umbi’ manmatha), of force driving the or ‘manmathAmSam’ is (who pradyumnan denotes ‘unnai’ the term that is interpretation A plausible brother. ‘sosaying’. can onlymean SrI to be areference seems to the desire’(this have to bless me with the right phalan. rightphalan. mewiththe have tobless a directpha not give byitselfdoes anushThAnam this that I know me; others dishonoring from any sincoming do notwanttoincur is-Iwillnotliveifhave this behind meaning willendup whether she inunsure (mAran), she is she say thatsince adoubt?Some ‘kol’ denoting phrase the using Whyisshe of age. beforecoming getting married sinofnot the may incur

vE’nkaTavaRku ennai vidikkiRRiyE: kiRRaldeno vE’nkaTavaRku ennaividikkiRRiyE: veyyaDOr tazhaL umizh cakkarakkai vE’nkaTavaRk cakkarakkai veyyaDOr tazhaLumizh unnaiyum umbiyaiyum tozhudEn: It is not documented anywhere that manmathan had a had manmathan that anywhere documented is not It tozhudEn: umbiyaiyum unnaiyum doubt th enRu Solli:Sincesheisexpressing uyyavumA’nkolO: kOdaiisdoingthisnOnbube uyyavumA’nkolO: t usenjoythatassociation. wants. At best, if at anytime wants.Atbest,if tent with oursampradAyicbeliefs. tent ke one (hiding all His greatness), may be kAman (hidingallHis ke one 36 pradyumnan, andsAmanforciblytookaway also make that param jyoti in tiruve’nkaTam feel intiruve’nkaTam jyoti also makethatparam ool’ (taN maNdaLamiTTu), PVP’s interpretation whic interpretation PVP’s stroys; Thus vE’nkaTam is the mountain that is themountain stroys; ThusvE’nkaTam atAram, was in deeplo atAram, was to marry anordinary‘man to ormless) because of the fire from thethirdeye ormless) becauseofthefire nce no one can ensure that emperumAn will that ensure one can nce no i (that spits hot fire) and destroys allbad destroys fire)and hot i (thatspits ll get immersed in that form of His which is retation forthisphraseaswell. Evenas Iam king efforts like rati, and wants pradyumnan king effortslikerati,andwantspradyumnan lan. It is You (referring to emperumAn) who emperumAn) (referring to lan. ItisYou yam ucyate”) - the mountain itself is an itself mountain -the ucyate”) yam n? Is godA asking kAman to ensure that toensure askingkAman IsgodA n? pealing to the antaryAmi in kAman, who is is who antaryAmiinkAman, the pealing to rough theword‘kol’,itcannot mean‘with e phrase? First, godA is not asking kAman kAman asking isnot godA First, e phrase? being destroyed, or be salvaged. Thereal being destroyed,orbe ensure or ascertain that she will unite with shewillunite with ensureorascertainthat falling at the feet of a destroying dEvatai dEvatai of adestroying feet fallingatthe cause she is afraid that otherwise, she otherwise, she cause sheisafraidthat tes winning over or binding. Who is to Who binding. overor tes winning u: godA is asking for the right phalan the rightphalan is askingfor u: godA , emperumAntakes an avatAram

h was given earlier); it earlier); given h was ve with pradyumnan; ve with ’; at the same time, I ’; atthesametime, she is reminded of she isreminded B. A A. T கெவன்ைனெயய்கிற்றிேய இலக்கினிற் கடல்வண்ண ெனன்பேதார்ேபெரதி, ள்ளிைன வாய்பிளந்தாெனன்பேதார் காமேதவா, ேநாற்கின்ேறன் யன்ன்ைன ெதாத்க்ெகாண் ங்கைண கள்ளவிழ் ைறபந் பதன்ன்னம் ெவள்வைரப் ெயாிமத் ள்மில் லாச்சுள்ளி ெதவணிந் ண்மணற்ெகாண் ெவள்ைள ilakkinilpugaennaieykiRRiyE enbadOr vAipiLandAn puLLinai kaDalvaNNanenbadOrpErezhudi kaLLavizh poo’nkaNaitoDuttukkoNDu kAmadEvA! muyanRuunnainORkinREn muLLum illAcuLLierimaDuttu veLvaraippadanmunnamtuRaipaDindu veLLai nuNmaNaRkoNDuteruaNindu P bakAsuran's (crane's) mouth,Hewillbeverypleasedwithyou. bakAsuran's decorate the street for kAman who is dominated by rajoguNa. by dominated is who street forkAman decorate the godA ofsattva guNa, who isthepersonification that Ireachtarget. Him, andaimmeatHimso varNan,kaNNan)writteninthearrowto SyAmaLa sugarcane bow,writetheauspic arrows and mantra-s topropitiate withproper to agni(fire) gather samit(woodensticks)thataredevoidof foryour onandwait going towalk that youare AS veLLai nuN maNaR koNDuteruaNindu: Becaus nuN veLLai me direct indirectlysays,ifyou Here, kOdai thepath anddecorate theriverbed huedsiltfrom pure,white I willspread kAmadEva! URAM DDITIONAL RANSLATION 1.2

THOUGHTS

FROM S R I S

FROM A T HAKOPAN S R I PVP: 37 ' S ious name of kaDal vaNNan (neela mEgha (neelamEgha vaNNan kaDal nameof ious

you.Inreturn,yougetreadywithyourflower thorns and ants, and go home and offer them andants, gohomeandoffer thorns uses white sand (thatreflectssattva guNa)to useswhitesand TAMIZH arrival. I will bathe in the river before sunrise, before river inthe Iwillbathe arrival. to thatkaNNan, target - who burst open indicate that I am desirous of union with with ofunion Iamdesirous that indicate e of her relationship with emperumAn emperumAn with e ofherrelationship

TREATISE

:

sadagopan.org sadagopan.org from the virahatApam of being separated from his dear rAman – dear rAman fromhis being separated of from thevirahatApam sunrise. (tiruppAvai veLLeNRu” “kIzh vAnam forkAman. thesamefordoingnOnbu now shedoes toemperumAn; dedicated nOnbu sheperformed 2)when (tiruppAvai “nATkAlE nIrADi” her emperumAn. her emperumAn. mental state, she isusingthat ta in collectingarticlesforhisac with embrace tight she willbeblessedwitha the ‘soft’kAman. without choosessticks godA them. Inaddition, in shouldnothaveinsects Forhomams,thesticks thathavethorns,antsetc. out thesticks for kAman. nOnbu bathfordoing now takinga the viratApamresultingfromher scorched by ocean-hued-vaDivazhagu removes the fatigueof ocean-hued-vaDivazhagu removesthe flowers. aremadeofhoney-laden need tobesharpened;they mAmnayetyadikAkutstha: “ Saraistusa’nkulAmkRtvAla’nkAmparabalArdana:| katham nuapararAtrEshusarayUmavagAhate||(rAmA.AraNya.16-30) | sukhocita: atyanta sukhasamvRddha:sukumAra: for that,sheanswersnext. at yourfeetbecauseIamnotabletoget in allrespect the greatest is who paramapurushan “muyaRci” (act)offalling doing Him,isnow isthesoleupAyamforreaching determined thatemperumAn la’nkaiwithHisar take meaftervanquishing tuRai paDindu: SrI bharatAzhvAn takes his bath hisbath takes SrIbharatAzhvAn tuRai paDindu: muyanRu: sItaisaystohanumAn(rAmA.sundara.39-40)- the desirethat with qualitywoodinthehomam, May be,ANDALoffersthe erimaDuttu: leaving denotes godA muLLum, cuLLierimaDuttu:Byaddingthe‘um’in illA muLLum kaDal vaNNan enbadOr pEr ezhudi: “Writing the tirunAmam of emperumAn (whose (whose ofemperumAn thetirunAmam pErezhudi:“Writing kaDal vaNNanenbadOr veL varaippadan munnam tuRai paDindu: “Taking “Taking tuRaipaDindu: munnam veL varaippadan kaLLavizh poo’nkaNai toDuttukkoNDu:Your poo’nkaNai kaLLavizh is thatthegoalofmynOnbu “Youknow kAmadEvA!: unnai nORkinREn (It isonlysuitableforHisvalorifSrIrAma herba betaking him, godAshould Just like at the feet of kAman. at thefeet tat tasya sadhRSambhavet||” tivities such as agnihotram; now, because of her confused now,becauseofherconfused suchasagnihotram; tivities lent to please kAman thinking that it would lead her to get to lead hertoget that itwould thinking lent topleasekAman -8), she hurries now also to go and take a bath before before take abath go and alsoto now -8), shehurries Him”. To kAman’s question as towhathecando questionas Him”. TokAman’s 38 kaNNan. ANDAL is used to helping her father kaNNan. ANDALisusedtohelpingher pirAn, adestroyer of enemies,cancomeand separation from emperumAn; instead, she is instead, from emperumAn; separation on-lookers) onyourarrow”. “Write‘ANDAL thorn, since the homam is directed towards is directed thorn, sincethehomam rows). But godA, who is supposed tobe is supposed godA, who rows). But s. Even though I am afterHim, I am falling th at odd times to cool herself from being times tocoolherselffrombeing at odd th arrows arenotliketheotherthat Justasshe hurriedearlier beforesunrise in the sarayu river late at night to heal riverlateatnighttoheal in thesarayu a bath before sunrise”. She is used to Sheisused a bathbeforesunrise”. crane that wanted to prick Himwithitsthorn-li crane thatwantedtoprick with (samit) sticks am picking I them. me with arrowsandhit flower honey-showering name inyour vaNNan’s (ocean-hued) the morning, putting up with thesmokeandheat puttingup the morning, goal. referenceto‘puL the specific bhagavAn, but words these pASuram, first In the pASuram? aNindu’. koNDuteru words ‘ayyanuNmaNal koNDu muppOdum unnaDi vaNa’ngi unnaDi koNDumuppOdum matta nannaRumalar murukka malar P C. A babhUva hRshTAvaidehIbhartArampari tam dRshTvASatruhantAram of cameintheform bakAsuran who vanquishing open”. BhagavAnprovedtoeveryonethat lakshyam, goal.“Aimmeatthetargetthat He willaccept me”. that sa’nkalpamofyours, canalso arrow, Hewillacceptme”.Thisphrase it and aim on yourarrow vaNNan’ loves kaDal have anyoftheflawsthatarespecifi prescribed. inthewaterseveralti oneself deeply immersing andnotsomeoneelse. thedesigns, sheherselfdid that implies which - - neerATTam “tuRaipaDindu” by wordsarefollowed the pASuram, but, inthis those ala’nkAramsordecoration gives great happiness to mahaRshi-s, can you make me embrace Him? can youmakemeembrace mahaRshi-s, to gives greathappiness AS kaDal vaNNan etc.: I am taking bath in the bath kaDal vaNNanetc.:Iamtaking puLLin vAi piLandAn: The earlierreferenceto piLandAn: The puLLin vAi puLLinai vAi piLandAn enbadOr ilakkinilpug piLandAn vAi puLLinai muyanRu: Signifies that she underwent allthe muyanRu: Signifiesthatsheunderwent samit-s the “um”heresignifiesthat muLLum: tuRai paDindu:ThisreferstoavagAhanasn veLLai nuN maNal koNDu teru aNindu: In the aNindu:Inthe maNal koNDuteru veLLai nuN Just as sItApirATTi embraced her husband rAman who destroyed Hisenemiesandwho whodestroyed herhusbandrAman embraced Just assItApirATTi URAM DDITIONAL 1.3

THOUGHTS

FROM out any thorns; you can send me to the One whokilledthe thorns;youcansendmetotheOne out any s couldhavebeenmadebyanyoneotherthangodAaswell; maharshINAm sukhAvaham| maharshINAm ed to be avoided pertheSAstra-s. tobeavoided ed S R I UV: 39 destroyed bakAsuran bytearingitsmouthwide bakAsuran destroyed shasvaje ||(rAmA.AraNya.94-18) Lin vAi piLandAn’ identifieskaNNan asher Lin vAipiLandAn’ ke nose and put Him in its fire-like stomach. fire-like stomach. its Himin ke noseandput His nature is to destroy Hisenemies,by todestroy natureis His are followed by ‘azhagin are followed a crane. Please unite me withHim. crane. Pleaseunite a mean, “Write His name in your mind”; with in your mean, “WriteHisname mes. This kind of bath is very special, and is veryspecial, kind ofbath mes. This that emanate from thesacrificialfire,etc. that emanate waters (nIr)intherivers;youcanwritenIr Why is she repeating thesewordsinthis Why isshe at Him; because of the greatness of your the greatness of of Him;because at Anam - taking a deep bath in the river, adeepbathintheriver, -taking Anam strains associated with getting upearlyin withgetting strains associated that she picked are such that they do not that shepickedaresuchtheydo ‘kaDal vaNNan’ is a general referenceto vaNNan’ isa ‘kaDal a ennai eykiRRiyE: ilakku=ilatciyam, ennai eykiRRiyE: a first pASuram, she used almost the same almostthesame she used first pASuram, ukku ala’nkarittu’-

sadagopan.org sadagopan.org B. A விளக்கினிற் கெவன்ைன விதிக்கிற்றிேய A. T ெனன்பேதார்ேபெரதி ேகாவிந்த வித்தகன் ேவங்கடவாணெனன்ம் வாசகத் தழித்ன்ைனைவதிடாேம, ெதாத்க்ெகாண் ெகாத்தலர் ங்கைண னவணங்கித் ெகாண்ப்ேபான் தத்வ மிெயன்ெநஞ்ெசாிந் மத்தநன் னமலர்க்கமலர் viLakkinilpugaennaividikkiRRiyE vittakan vE’nkaTavANanennum enbadOrpErezhudi gOvindan kottalar poo’nkaNaitoDuttukkoNDu vaidiDAmE vAcakattazhittuunnai erindu tattuvamili enRune’nju that are consistent with the rajo guNam typical of one in love. of typical rajoguNam the with that areconsistent for empe who isusedtogathering tuLasi leaves fu who can't calledapowerlessgod being kAman for isnoroom thatthere andensure called tiruve’nkaTamuDaiyAn, the Light unite herwith for His vE’nkaTa vANan,whoisknown auspic on gOvindA's meditating Make anar be trusted. powerless godandcan't arrows; don'tlosethisreputation. the expertin that youare reputation You havea flowersthatplea (palASam) andmurukkam oomattam matta nannaRumalarmurukka koNDu malar me withvE’nkaTavan. angered heart,unite youwith my chiding to avoid In order quicklyaimhis arrowand should thatkAman ispraying ANDAL pASuram, Thus, inthis kAmadEvA, Iworshipyourrespectedfeetthr

DDITIONAL RANSLATION

THOUGHTS

FROM S R I S

FROM A ious name, please make me merge with the light called SrI calledSrI light the merge with me make name, please ious T Do not give room for anyone to be able to say that you are a HAKOPAN S R I PVP soulabhyam and other kalyANa guNa-s. andotherkalyANaguNa-s. soulabhyam 40 ' S :

rumAn, is now going after the kinds of flowers offlowers kinds afterthe going isnow rumAn, row with bunches of blossoming flowers, and, ofblossoming flowers, row withbunches TAMIZH lfill the prayers of those who worshiphim. theprayersofthosewho lfill ee timesadaywithwhiteflowerssuchas : uniting lovers together with your flower flower withyour unitingloverstogether kOdai, born in the family of periyAzhvAr kOdai, borninthefamilyofperiyAzhvAr se you. Please unite me with my lover.

TREATISE

.

viLLakku” (vEDAr tiruvE’nkaTamEya vi tiruvE’nkaTamEya viLLakku” (vEDAr kalyANa started shining guNa-s like the GreatBeacon on “kunRiliTTa oftheHills top thatbhagavAn’sinfinite totiruve’nkaTam AzhvAr declaresthatitisonlyaftercoming sUris- etc.Theycouldbevisiblydemonstrated demonstrated tobe opportunity have any not su guNams HissvarUpa tiruve’nkaTamuDaiyAn”. vEDumuDai vE’nkaTam”-nAnmugantiruvantAdi 47). forest animals, tothe giving darSanam eternal kai’nkaryamtoHim.Instead,Helefta tiruve’nkaTam Hills,couldhaveremainedin offlowerarrows bunches should use rAkshasasainyam,you of arrowsonthe thousands her withemperumAn. is threateningkAmanwithsimila 14.3; “pe NT 14.7; “ElAp-poygaLuraippAn” -NT NT14.6;“puRampOluLLumkariyAn” aRiyAk kuRumbanai” “darumam emperumAn: known for. that youre world know well, thereby lettingthe and ma withanger, onyou strong coming down my trytoavoid me; helping namebynot getabad lovers;donot for good one known asa tiruvantAdi 63);etc. maliTTu nIriRai’njumin”-ti malariTTu nIriRai’nju 9.10.1; “kaLLavizhum Him only– worshipping flowersand byoffering the kulamthatdoeskai’nkaryamtoemperumAn is bornin godA emperumAn. toattain asameans aday,resortingtohim kAman threetimes to worship order in once Him even necessary toworship vE’nkaTa vANan ennum viLakkinil: “Into the Great Splendor called Splendor Great the “Into viLakkinil: ennum vANan vE’nkaTa vANan:gOvindan,theGr vittakan vE’nkaTa arrow your heartor in nAmam thegOvinda pErezhudi:bearing enbadOr gOvindan just koNDu: toDuttuk kottalar poo’nkaNai how powerfulshecanbe demonstrates ANDAL ne’njuerinduvAcakattazhittu tattuvamili enRu day. inthe times three kAman worshipping is Now she “kAlai mAlaikamalamalariTTunIr GreatLight. Make surethatIenter puga ennaividikkiRRiyE: sampra unnaDi vaNa’ngi:InvaishNava muppOdum ruvAimozhi 9.10.3; “pUSittum pOkkinEn pOdu” - nAnmugan -nAnmugan pOdu” pOkkinEn “pUSittum 9.10.3; ruvAimozhi r adverse consequences ifhe does not do his jobofuniting monkeys and hunters (“kAnagamum vAnaramum vAnaramum (“kAnagamum monkeysandhunters LakkE” - periyatirumozhi4.7.5). LakkE” 41 NNin varuttam aRiyAda perumAn” NT 13.1; she she 13.1; NT perumAn” aRiyAda varuttam NNin ll that, and is standing in tiruvE’nkaTam Hills, ll that,andisstandingintiruvE’nkaTamHills, SrI vaikuNTham, where nitya sUri-s perform wherenityasUri-sperform vaikuNTham, SrI king thatangerspilloutthroughmywordsas in parama padam, in the midst of the nitya nitya of the midst inthe paramapadam, in only after He came to tirumalai. tiruma’ngai tiruma’ngai afterHecametotirumalai. only as rAman showered tens and hundreds and tensandhundreds as rAmanshowered min” - tiruvAimozhi min” -tiruvAimozhi to get Hisblessing. godA is now offering naNNit tozhudezhuminO” - tiruvAimozhi tiruvAimozhi - tozhudezhuminO” naNNit ally donothaveanypowersthatyouare ch as His saulabhyam, sauSIlyam, etc., did sauSIlyam,etc.,did saulabhyam, ch asHis unnai vaidiDAmE: So far, you have been you havebeen Sofar, vaidiDAmE: unnai eat andMercifulLordresidinginthe withwordswhenshegetsangry dAyam, it is considered that it is not is not it that it isconsidered dAyam, 9.10.1; “viNDuvAdA

sadagopan.org sadagopan.org through all this disgrace, and waits till she disgrace, andwaitstill all this through implying thegarlands shemakes, keeps wearing bhagavAn (mantha - viloDane - to churn, to stir up) tostirup) -tochurn, -viloDane bhagavAn (mantha in SrIvishNusahasranA right way to interpret these. interpret these. right wayto useof the anyadevatAallalong.Hesaysthat here that may be it was not right to asso beitwasnotrightto here thatmay ili”. “tattuvam scold himas she hasnotpersona pretext that case onthe people. byAyarpADi pUjaidone of gOvardhana hewasjealous because through devendran went that problems the seen hasnot He probably a byemperumAn, that heisassignedafunction his assign failure todo adversely becauseofthe todowithhispU’nkaNai,th he issupposed kaLLa to sheisreferring her kaNNan.Thatiswhy of unitingalltheotherwomenwiththeirlovers, istheonewhohasbeenordainedjob manmathan emperumAn, worships ANDAL though thatgivera same ones paramaikAntin-s, arethe also.The tothem karma phalan-s provide the onlyem worship paramaikAntin-s Even though waterlily). (blue Indian intheforest),aSokam(saracaindi which grows tothetamizh according pU unmattam refers to C. A There are five arrows of manmatha thatarewell There arefivearrowsofmanmatha influence ofSR’ngAra(theeroticsentiment nOnbu. thismanmatha startsdoing and to shame andiswaiti garlands presentedbyher wearing the manmathanto toofornotordering emperumAn Thus, this passage can be taken to be an canbetakento passage Thus, this referenceto mind, againa the churns One Who - mathnAti itimanmathaH - mano ormanmatha. - TheLovable - The term kAman refers to bhagavAnagain, - ThetermkAmanrefers -Onewhodoesno - ana’nganreferstobhagavAn vASagattazhittu: ‘Diminishing your greatn your ‘Diminishing vASagattazhittu: manmatha chiding IsANDAL unnai vaidiDAmE: Those who worship bhagavAn, use tulasi, lotus flowers etc. Those who are underthe usetulasi,lotusflowersetc.Thosewho bhagavAn, worship Those who be doing,but whatheis to fornotdoing supposed kOdai canchidenotjustmanmathan DDITIONAL

THOUGHTS mam, Slokam 32, nAma 298 - kamanIyatvAt kAmaH); 298 -kamanIyatvAtkAmaH); 32,nAma mam, Slokam

FROM S R I UV: ciate thetermsanangan/k does all these nOnbus. godA blames emperumAn emperumAn godAblames nOnbus. allthese does 42 the rule “sAkshAtyapavirodham jaimini:” is the is jaimini:” “sAkshAtyapavirodham therule lly worshipped him, then godA canrightfully thengodA him, lly worshipped en he is not doing his job. Unless he suffers en heisnotdoinghisjob.Unlesssuffers admonishment of emperumAn Himself; He He Himself; emperumAn of admonishment ess through my sUkti-s’. SrI UV comments UV my comments SrI sUkti-s’. ess through perumAn, He commands the navagrahams to navagrahamsto the He commands perumAn, love), resort to flowers such as Umattam pU. pU. love), resorttoflowerssuchasUmattam ca), mangosprouts,jasmine,andkaru neydal nd that it is his duty to perform that function. function. duty toperformthat his is that it nd (inthe known: tAmarai dictionary, wherein it is called vanajam-that itiscalled dictionary, wherein and he is the one who has to unite godA with with and heistheonewhohastounitegodA ed job,hewill not realizetherealtattuvam - in etc.totheparamaikAntin-salso.So,even that she should reachHim; butHeputsher thatsheshould If manmathan is not doing his job in godA’s godA’s hisjobin doing isnot If manmathan because He is One who is desired (kAmaH (kAmaH desired is who is One He because devatA-s who give rain, heatetctonon- giverain, devatA-s who vizh pU’nkaNai etc.Ifhedoesnotdowhat vizh pU’nkaNai ng for her, but He is waiting till she is put ng forher,butHeiswaitingtillsheput do his job in her case. emperumAn is jobinhercase.emperumAn dohis t have a’ngam that is a result of karmam; t havea’ngamthatisaresultofkarmam; n, or is she chiding emperumAn? Both. Both. emperumAn? n, orisshechiding Aman/manmathan with Aman/manmathan context ofkAman,it A. T வைரப் பிராக்ேகசங்கற்பித்த் அவைரப் பிராயந்ெதாடங்கிஎன்ம் கப்வில்ம் கவாிப் பிணாக்கம் சுவாில் ராணநின்ேபெரதிச் ollaividikkiRRiyE tozhuduvaittEn sankaRpittu tuvaraip pirAnukkE AdarittuezhundaentaDamulaigaL avaraip pirAyamtoDa’ngi enrum kAttittandEn kaNDAikAmadEva! villum karuppu Suvarip piNAkkaLum SuRavanaRkoDigaLumtura’ngan’gaLum ninpErezhudi Suvaril purANa P Whohasnot He is ili, forit as tattuvam of dvArakA) . Right from my earlychildhood,Iha . Right from of dvArakA) Onefor with the only ensure thatIamunited allthiswithcareandindetail side. Iamdoing cAmarakai’nkar doing serveyouby damsels who andhave flags bearingtheimagesofsharks, I house; my wallof name onthe your written ofall sh kAman the things Sheinforms him now. Him, which again goes to show that ve’nkaTavan is none other thankaNNan. ve’nkaTavan isnoneother toshowthat again goes Him, which gOvinda paTTa indraperformed than kaNNan. manmathan. prayertotheantaryAmiin flowers”. ThatisANDAL’s AS In the previous pASuram, godA had been a bit harsh to kAman; so she tries to appease tries toappease soshe beenabit harshtokAman; godAhad In thepreviouspASuram, EveryonecallsvE’nkaTavANanby gOvindan: of whole bunch me witha musthelp oneflower,manmathan kottalar: “IfIsubmit URAM RANSLATION ெதாைவத் ேதெனால்ைல விதிக்கிற்றிேய விதிக்கிற்றிேய ெதாைவத் ேதெனால்ைல ஆதாித் ெதந்தெவன்தடைலகள், காட்த்தந் ேதன்கண்டாய்காமேதவா, சுறவநற் ெகாகம்ரங்கங்கம், 1.4

FROM S R I S A T HAKOPAN

made manmathan do his job in her case. in her job his do manmathan made 43 ' S have decorated the wall with drawings of your of your drawings the wallwith decorated have whom I am born - the dvArakA-pati (the Lord Lord (the -thedvArakA-pati born Iam whom

TAMIZH surrounded thesewithfiguresofbeautiful surrounded just to please you, so that in return,youwill just topleaseyou,sothat bhishekam to kaNNan and surrendered to surrendered to kaNNanand bhishekam ve felt that I was only meant for Him, and it was onlymeantfor ve feltthatI e hasdonetopleasehim.Shesays:Ihave yam, horses, sugarcane bow, etc.oneither yam, horses, the name “gOvindan”. He is none other other isnone He name“gOvindan”. the

TREATISE :

sadagopan.org sadagopan.org C. A B. A happens before I lose my feminine charm. femininecharm. my happens beforeIlose indeeplovewitheachother,and uniting people thatth and responsibilitytoensure is yourduty kai’nkaryam for kAman. SrIUVgi for kAman. kai’nkaryam cAmarakai’nkaryam forempe who perform th out PVP thenproceedstopoint in general.SrI mean‘c Here,‘kavari’istakento kai’nkaryam. days” age-old orfromthe purANa-s, arewell-knowninthe that names your “writing to referring as pErezhudi” “purANa nin thephrase interprets otherhand, on the together”. SrIUV thelovers unites as onewho verywellfromtheage-olddays whoisknown one”, or“one nameonthewall. writes kAman’s she willforgetaboutkAman;so, taken to mean ‘ ladies with beautiful locks of hair’ (kabarI = locks ofhair) (kabarI =locks of hair’ ‘ladieswithbeautifullocks mean taken to is afterallhe the feetofkAman,who or theflagwithshark,etc.tokAman.Sheis sh mind, withthat ArAdhanam; tiru perumAL's during the vAhanam,flag,cAmarametc bygivinghim periyAzhvAr used tohelping her thoughts because kAman forgets worshiping mind asshe draws thedamsels.Andsheis drawingalltheseforkAmanonthewalllest she drawing sheis drawn chariotofLordkRshNa, bow sheisdrawingthesugarcane emperumAn, (“SAr’ngam SAr’ngam of kAman. Thinking for kAman.ThinkingofgaruDadvajaempe category as the other animal species. category astheotheranimal species. isinthesame ‘piNA’,which fortheterm meaning take thissecond to appropriate is most theother re speciesofanimals.Sinceall of female

The term ‘kavarip piNA’isinterpretedbySr The term‘kavarip theword“purANa”as interprets apronounaddressingkAmanas“theancient SrI PVP kaNNan, about she thinks : Assoonas villum karuppu ninpErezhudi… Suvaril purANa 1. Since piNA is a generic term that can refer to ‘a woman’, kavarip piNAkkaL can be can kavarip piNAkkaL ‘a woman’, can referto that term isageneric 1. SincepiNA doing is she things allthe with kRshNa Lord on thoughts ANDAL's compares PVP SrI 2. Theterm piNA canrefergenericallytoawoma DDITIONAL DDITIONAL

THOUGHTS THOUGHTS

FROM FROM ves twoalternateinterpretations. r child,shebeingemperumAn’sConsort. S S R R I PVP: I UV: 44 ennum vil ANDAn” - tiruppallANDu 12) of -tiruppallANDu vilANDAn” ennum is materializes. You are known for your skill in in Youareknownforyourskill is materializes. Amaram’, and ‘piNA’ is taken tomeana lady Amaram’, and‘piNA’istaken the horseforkAman. The gopikA-s are in her e is mentally submitting the makaradhvajam, e ismentallysubmittingthe I PVP as ‘ladieswhoareofferingthecAmara I PVP reallydeploringherstateofhavingtofallat rumAn, she is drawing themakaradvajafor sheis rumAn, rumAn, there are girls who do cAmara rumAn, therearegirlswhodocAmara willbeonkRshNaallthetime.ANDALis ferences that followareto ferences that for kAman. In the thoughts of the horse- of the Inthethoughts for kAman. it is your responsibility to ensure that this at just as there are those such as vimalai, suchasvimalai, there arethose at justas n, butitalsospecifically refers toakind

. horses,fishetc.,it வாழகில் ேலன்கண்டாய் மன்மதேன ! வாழகில் ேலன்கண்டாய்மன்மதேன A. T உன்னித் ெதந்தெவன்தடைலகள், மானிட வர்க்ெகன்ேபச்சுப்பல் கடப்பம் ேமாப்பம்ெசய்வெதாப்ப, ஊனிைட யாழிசங்குத்தமர்க்ெகன் வகுத்தஅவி, மைறயவர் ேவள்வியில் கானிைடத் திாிவேதார்நாிகுந் வானிைட வாமவ்வானவர்க்கு vAzhakillEnkaNDaimanmatanE! mAniDavarkku enrupEccuppaDil mulaigaL unnittuezhundaentaDa enru uttamaRku ooniDai AzhiSa’ngu Seyvadoppa kaDappadummOppadum kAniDait tirivadOrnaripugundu maRaiyavar vELviyilvaguttaavi vAniDai vAzhumavvAnavarkku P a ya’jna and offering it to a dog instead of a doginstead it to a ya’jnaand offering beequi samsAra. Doingsowould are revolvingintheOceanof who totheserviceofhumans and shouldnotbededicated knowledge, please unite me dhAri. with thatSa’nkha-cakra a human meoffto ofmarrying starts talking thisin cannottolerate who areborntotheLord everhappens,Iwillnotbearmy untoward incident not letthis deva-s. Do has beenofferedtothe to afore equivalent itwouldbe human being, ifanyta my bodyandsoultodvArakAnAthan; will notlive any more.Shemakesherdetermin

AS ANDAL declares here that jeevAtmA is subser jeevAtmA herethat declares ANDAL is thatifthere tokAman declares ANDAL

URAM RANSLATION 1.5

FROM S R I S A T valent to taking the sacred and pure havis (purODASa) from valent totakingthesacredandpurehavis(purODASa) HAKOPAN to the deva-s for whom it is intended. intended. is it forwhom thedeva-s to 45 ' S without my knowledge or my Lord kaNNan's ormyLordkaNNan's myknowledge without st fox smelling and licking the prasAdam that prasAdam lickingthe st foxsmellingand

TAMIZH ation known to him thus: I have surrendered ation knowntohimthus:Ihavesurrendered any talk of marrying her off to a human, she marrying heroffto of any talk lk arises about making my body belong toa lkbody belong arisesaboutmakingmy kind of apacAram happen anytime. If this anytime.Ifthis ofapacAramhappen kind justice. So, before anyone evensomuchas So,beforeanyone justice. vient (Seshan) to, and belongs to, ISvaran, ISvaran, to, to,andbelongs (Seshan) vient lifeevenforasecondafterthat.Evenyou

TREATISE :

sadagopan.org sadagopan.org What kind of blind faith is this? How can the Lord be her husband?” be herhusband?” What kindofblindfaithisthis?HowcantheLord several menandsayinsultingword start bringing when sheattainsthe also leaveheralone.But sheisnotyetmarried.Herfather that situation they areallequal inthatrespect. in talked about are unqualifiedtobe human race someone else (not emperumAn), she is not able to bear that. someone else(notemperumAn),sheisnotableto Her tolive”.Here,inthecaseofANDAL,b that madeherlivealso;becauseHewasreally didnot continued tolivewasnotbecauseShe Her loveforHim?”-na’n die. Doesthisbefit criedli sItai, pirATTi headto mAyA rAman’s live only for the service and kai’nkaryam of emperumAn. ofemperumAn. live onlyfortheserviceandkai’nkaryam ANDALispointing outthatHerbr other words, Sa’nkham. My breastsarethereonlyforHim andthe thecakra He isbearing hands.Withtwohands, has four He in HistirumEni. rahasyam here. in ofemperumAn; theConsort is reallypirATTi, as equivalenttoananimal(fox)smellingth is comparingtheverytalkbyothersabouthe kill her. therewillbeatalkisenoughto that thought otherstalkintheworldaboutherbelongingtoanotherworldlyman; the wordsthat very not liveanymore.(“unakkEnAmATSeyvOm”-ti does notentermyears,Iwill man,evenifthattalk for anordinary bedestined that Ishould OttuvallArgaLaikkonDu vaigal uru uDaiyAriLaiyArgaL nallAr P C. A B. A AS

pEccup-paDil: mAniDavarkku: Inplural,referringtoallpe AzhiSa’ngu:(UniDai–onHistirumE UniDai and thatshe world, ofthis sheisnotlikeeveryotherwoman that out ispointing ANDAL asked na’njIyaraboutsItApirA nampiLLai Animals have a habit of smelling the food fi ahabitofsmellingthe Animals have manmatanE: kaNDai vAzhakillEn enrupEcchuppaDil mAniDavarkku URAM DDITIONAL DDITIONAL 1.6

THOUGHTS THOUGHTS

godA is only a small girlatthis godA isonlyasmall

FROM FROM S S R R I UV: I PVP: e havis directly and shudders at that thought. atthatthought. shudders e havisdirectlyand 46 jIyar responded thus - “The reason why pirATTi -“ThereasonwhypirATTi thus jIyar responded r belonging to someone other thanemperumAn, tosomeoneother r belonging

ecause the talk is about making her belong to herbelong making ecause thetalkisabout without any danger, that without anydanger, ke other ordinary, worldly women, but did not other ordinary,worldlywomen,butdid ke to enjoy Himself withHisothertwohands.In to enjoyHimself rst, and then only eating them. Here, ANDAL Here, ANDAL them. andthenonlyeating rst, age of marriage, relatives will start pestering, start pestering, relativeswill marriage, of age love perumAL; perumAL was in reality alive; perumAL;perumALwasinrealityalive; love other words, she is pointing out her avatAra outheravatAra is pointing she other words, s - “Give her in marriage to one such person. - “Giveherinmarriagetoonesuchperson. s TTi’s condition - “When rAvaNan showed “WhenrAvaNanshowed TTi’s condition- the context of marriage to ANDAL, and so and toANDAL, of marriage the context also enjoying her characteristics; so, he will so,he hercharacteristics; alsoenjoying ople of the human race. All people of the race.All ople ofthehuman people ofthe easts are of the status of nitya sUri-s, who easts areofthestatusnityasUri-s, ni). He Who bears the cakra and the conch thecakraandconch He Whobears ni). ruppAvai -29). She does not have to hear ruppAvai -29).Shedoesnothavetohear time.Therelativeswillacceptthe was reasonenoughfor

If thereisatalk kAkkaNampoo), turn towards me and bless mewithHiseyes”. meand turntowards kAkkaNampoo), that of season andwhosecolorislike my lover(whose eyesof beautiful, redlotus-like says: “Ohmanmat month. godA pa’nguni star in admire. Withtheirblessings,shewillprayto thatevenkAmanwould with abeauty beyoungpeople Those expertswould fulfilled). desires aslaidintheSAstra-sto proper procedures will seektheadviceofthosewithexpertiseinkA certainpoojA missed kaNNan is.Shemighthave bynow.Shedoesn'tevenknowwhere herwithkaNNan wouldhave united manmathan were flawed and werenotdonebyfollowingthe poojAs thatsh these doubt -Maybeall gets a suddenly godA bykAman. herkaNNan with the union blessed with been not yet and shehad already arrived. wasoveralready The45-day maNDalapUjAthatshestartedforkAmadevan wasover,andthemonth mid-March) Feb. to B. A ககண்டாய். ேநாக்ெகனக் திந்தேவ A. T கவிைன ேபால்வண்ணன்,கமலவண்ணத் திைட கத்தினில்திக்கண்களால் திந்தேவேநாற்கின்ேறன்காமேதவா, கைட கில்வண்ணன்,காயாவண்ணன் ஒத்வல் லார்கைளக்ெகாண்,ைவகல் பங்குனிநாள் ெயதிர்ெகாண் ெதவிைட உைட யாாிைனயார்கள்நல்லார் aruLkaNDAi enakku tirundavEnokku tiruvuDai mugattiniltirukkaNgaLAl karuviLaipOlvaNNankamalavaNNat karuvuDai mugilvaNNankAyA tirundavEnORkinREnkAmadevA! teruviDai edirkoNDupa’nguninAL ANDAL kept conversing with manmathan, a manmathan, with conversing kept ANDAL Just as those who seek bhagavat-guNa anubhava whoseekbhagavat-guNa Just asthose DDITIONAL RANSLATION

THOUGHTS

FROM S R I S

FROM A T HAKOPAN S R I PVP:

47 kAyAmpoo and who has the brilliance of of whohasthebrilliance and kAyAmpoo ' achieve her ishTa kAmya prApti (getting her her (getting kAmyaprApti achieveherishTa S kAman with a clear mindonthisdayofuttara witha kAman e did for manmathan in her capacity as a girl, a capacityas inher manmathan didfor e

TAMIZH appearance is like the dark clouds of the rainy oftherainy islikethedarkclouds appearance hA! In return formyvra hA! Inreturn nd days rolled by. The month of mASi (mid- of mASi rolledby. Themonth nd days ma SAstra so that they can advise her on the ma SAstrasothattheycanadviseheronthe proper rules. If she had done them properly, themproperly, rules.Ifshe haddone proper of pa’nguni (mid-March to mid-April) had tomid-April) of pa’nguni(mid-March rules, because she is only a small girl. She asmallgirl.She rules, becausesheisonly m get together with other bhAgavata-s of with otherbhAgavata-s get together m

TREATISE

.

tam, please make the the pleasemake tam,

sadagopan.org sadagopan.org human joy”. ANDAL’s words in this pASuram echo this vedic mantra here. mantra here. echothisvedic in thispASuram words ANDAL’s human joy”. of thisEarth possession in also is he Suppose well,mostexpediti hasstudied is ayouthwho -“Supposethere mImAmsA) AnandaH|-taittrIya.brahmAnanda syAt |saekomAnushya ASishThodRDhishThobali yuvAdhyAyakaH} yout mind,having having astrongbody, in whoareproficient and conduct, with good மன்மத ேன !உன்ைனவணங்குகின்ேறன், மன்மத ேதசன் னளந்தவன் திாிவிக்கிரமன் கட் யாிசியவலைமத், மந்திரத்தால் மைறயவர் வாைட கம்பைமத்க் ெநல்ெலா காைட taraNiyiltalaip-pugazh tarakkiRRiyE SAyuDai vayiRumentaDamulaiyum tiruk-kaigaLAlennaittInDumvaNNam deSam munaLandavantiri-vikkiraman manmathanE!unnaivaNa’nguginREn vAyuDai maRaiyavarmandirattAl kaTTiariSi avalamaittu karumbuamaittu kAyuDai nelloDu P C. A that He fully enjoys every part of me to enjoyseverypartofme that Hefully kAman: (tiru is prayingto ANDAL devotee. So ANDAL whowantstohaveHisdarSanam,but who longstohave - thatofbhagavAn kaTAksham towards herlikesomeonesurveyingabeautifu of ourminds,andaskskAmantoensure corners theinnermost removes thedarknessfrom which brilliance kaNNan’s describes do, ANDAL questio tokAmadevan’s Inresponse of rajo-guNa. the helpofexpertsinkAma-SAstratoseek inclination,ex similar sAttvic AS

uru uDaiyAr nallArgaLnallArOttuvallArgaL uru uDaiyAr

URAM DDITIONAL 1.7

THOUGHTS change their anubhavam-s, sing His praise etc.,ANDALseeks Hispraise sing change their anubhavam-s,

FROM S R His satisfaction, since I amHisdevotee). since His satisfaction, I UV: 48 the blessings of kAman who is the expression ofkAmanwhoisthe expression blessings the ndavE nOkku aruL - Make Him look at me so atme ndavE nOkkuaruL-MakeHimlook shThaH |tasyeyampRthivIvittasyapUrNA h, etc., as desirable virtues (yuvA syAt sAdhu h, etc., as desirablevirtues(yuvAsyAtsAdhu the veda-s. The veda-s declare thevirtueof veda-sdeclare the veda-s.The filled with wealth. This is one measure of is one This filledwithwealth. that kaNNan just does not just turn His eyes just turn doesnot that kaNNanjust l garden, but looks at her with the special l garden,butlooksatherwiththespecial bhagavAn alsolongsfortheunionwithHis ous, strong in body, most strong mentally. mentally. strong inbody,most ous, strong : Those who have good appearance, young, : Thosewhohavegoodappearance,young, n toheraswhatexactly shewantshimto the darSanamofHisbhakta.Itisnotjust kAman to make sure that Henowwillto make surethat to kAman them gracedallof different jIva-s, between the distinguishing andwithout incarnation, worlds inHistrivikrama thethree He measured known and famous inthisworldthrough famous known and child. fameinthisworld. as aresultmakemeattainimmeasurable whichha body ofmine, thisyoung Him embrace measured thethreeworldswith prays she him. Then it to aval, andoffers of made out tomanmathan, prasAdam favorite propersv with meantformanmathan mantrams peNmaiyaittalaiyuDaittu AkkumvaNNam uNDuI’ngu emperumAn peSuvadu onRu nORkinRanOnbinaiK tESuDait tiRaluDaik-kAmadEvA! uNDu vAippuRamveLuttuorupOdum ulaRi mASuDai uDamboDutalai P C. A B. A A. T தரணியில் தைலப்கழ்தரக்கிற்றிேய திக்ைககளா ெலன்ைனத்தீண்ம்வண்ணம், தடைலம் சாைட வயிெமன் worthy of His greatness so that He can touch me; bless me with that limitless fame. thatlimitless me; blessmewith touch thatHecan so greatness worthy ofHis His touch; noonewasprayingfor even though AS deSam mun aLandavan tirivikkiraman deSam munaLandavan tiruk-ka tirivikkiraman taraNiyil talaip pugazh tarakkiRRiyE –“tar talaippugazhtarakkiRRiyE taraNiyil ANDAL continues torefineherprayerkAman, continues ANDAL ANDAL callsforscholarswell-versedinkAma avatAram astirivi During His URAM DDITIONAL DDITIONAL RANSLATION 1.8

THOUGHTS THOUGHTS

FROM S kuRik koLkaNDAi R I S

FROM FROM A His auspicious feet once, hug me with His divine hands; let hands; divine His mewith feetonce,hug auspicious His T kraman, that parama kAruNikan’s feet touched everything everything feettouched thatparamakAruNikan’s kraman, HAKOPAN S S RI R I PVP: uch her taDa mualigaL with His hands. mualigaLwithHishands. uch hertaDa UV: this association of emperumAn withme. associationofemperumAn this 49 ' S to him: bless me to make trivikraman, who who trivikraman, make me to bless him: to with the touch ofHisFeet,ANDALis asking

raw rice kernels, sugarcane, jaggery, rice, and jaggery,rice, sugarcane, raw ricekernels, TAMIZH now, I am praying for His touch; make me His touch;make now,Iamprayingfor arams andpronunciations.Shepreparesthe s been protectively grown only for Him, and s beenprotectivelygrownonlyforHim, akkiRRi –Mayyougive”. Make mewell SAstram, and has their help in reciting the theirhelpinrecitingthe andhas SAstram, igaLAl ennait tINDum vaNNam: Just as Justas igaLAl ennaittINDumvaNNam: in spiteofthefacthe is afterallher

TREATISE .

sadagopan.org sadagopan.org my nonbu should find a place inyourheartand driveyoutoaction. findaplace should my nonbu to due loan multiplying in kRshNa’sheartlikea draupadi Justas I amperforming. nOnbu that B. A A. T ககண்டாய் என்மிப் ேபெறனக் ெபண்ைமையத் தைலைடத்தாக்கும்வண்ணம் ேகசவ நம்பிையக்கால்பிப்பாள் குறிக்ெகாள்கண்டாய், ேநான்பிைனக் ேநாற்கின்ற ேபசுவ ெதான்ண்ங்ெகம்ெபமான் வாய்ப்றம் ெவத்ெதாேபாண், காமேதவா ேதசுைடத் திறைடக் டம்ெபாதைலலறி மாசுைட enakkuaRuLkaNDAi ennumippERu piDippAL kESava nambiyaikkAl keSava”. for do pAdasevA to onthisearth byhavingthebhAgyam ofwomen the mostblessed tobecome blessing I needyour awoman, me. Havingbeenborn bestowupon boon youcan like decorate myself my vratam,anddonot only onceaday.Iamthuspi because ofeating hair,palelipsduetoavoidanceoftAmbUlam,andathinbody undecorated uncombed and un-oiled, smeared withdirt, -Iappearwithbody karu’nkaDal vaNNankaNNapirAn Iamin Please donotforgetthepitifulplight destroy allobstaclesthatmayariseinthepa theexpertiseto alsohave You manmatha prasthAnam. of guise underthe flower arrows togeth to bring the power “Youhave kAmadEvA”.

nORkinRa nOnbinaiK kuRik koLkaNDAi: kuRik nORkinRa nOnbinaiK andplease manmatha wantstopraise ANDAL embrace, for karumkaNNan's After asking mahAbhAratam udyogaparva47.22- mahAbhAratam DDITIONAL RANSLATION

THOUGHTS

FROM S R I S

FROM A T HAKOPAN S RI PVP:

50 ' normal women do. There is one and only one do. Thereisone andonly women normal S while I am observing this vratam to attain the while Iamobservingthisvratamtoattain th of their uniting together. Oh, kAmadEvA! Oh,kAmadEvA! together. th oftheiruniting ’s cry for “gOvinda” found a permanentplace found cryfor“gOvinda” ’s ANDAL proceeds to ask her next boon: to askhernext ANDALproceeds

TAMIZH interest and He was forever indebted to her, indebtedtoher, He wasforever interest and In yourheart,you tifully lean person because of the severity of tifully leanpersonbecauseoftheseverity er males and females with the help of your er malesandfemaleswiththehelp n by calling him: “teSuDait tiRaluDaik n bycallinghim:“teSuDaittiRaluDaik

TREATISE should make a note of this anoteofthis make should

. pazhudinRi pArk-kaDalvaNNanukkE pazhudinRi tUya malartUittozhudu ettuginREn unaDivaNa’ngi tozhudu muppOdum P uL koNDanIlanan-nUltazhaikol?anRu… koLginRa kOLiruLaiccugi D. A C. A RNam pravRddhamivame kRshNAmAmdUravAsinam| govindeti yadAkrandat 7.7.9 -tiruvAimozhi: as“kuzhalazhagar”. ‘keSava’ intamizh nAma the nicelytranslates nAma bhAshyam, sahasra vishNu inhis svAmi, aNNa'ngarAcArya SrI BhaTTar). vah(SrI iti praSamsAyAm a grammaticalrule-“keSAdvo'nyatarasyAm” vaisadded thesuffix means hair,and hair. keSa keSA canbeunderstoodas-SobhanAh nAmam applied,etc. becausenooilhasbeen hair thatisdry see herwith andrudra,One Who slewtheasurabyname OneWh (meaning time, ishopingthatkESavan as comfortinghis to himsuch inwaysthataresubser istobehave her husband my emperumAn. to sevA kai’nkaryam pAda ofdoing fulfillment the I get that sure that, make with awoman”. Consistent born my being with consistent His kuzhal has completely stolen my AtmA, and only I can feel it and feel about it”. AtmA, andonlyIcanfeelitabout stolenmy kuzhal hascompletely His comparison -thereisnocompar enough a good not is no, this kAlam;but of atthetime thatresults the darkness AS nammAzhvAr describesthebeautyofkeSa nammAzhvAr In the context of the nAmam keSavan meaning “One with beautiful locks of hair”, the the beautiful locksofhair”, with meaning“One keSavan nAmam ofthe In thecontext withdry whoisdoingpenance kESavan: ANDAL, peNmaiyait talai uDaittAkkum vaNNam: Oneof peNmaiyait talaiuDaittAkkumvaNNam: should neverleaveyourmine heart. thisfastof Just likethat, “I thought may be the darkness of His hair can be compared to the thread made out of madeout tothethread becompared hair can His of darkness may bethe “I thought

URAM DDITIONAL DDITIONAL 1.9

THOUGHTS THOUGHTS rndiTTa kozhum SuruLin rndiTTa kozhumSuruLin

hRdayAnnApasarpati ||” hRdayAnnApasarpati : feet etc. ANDAL is asking kAman to give this bhogam to her. to thisbhogam togive kAman asking is ANDAL feet etc. FROM

ison. The comforting fragrance ison. Thecomfortingfragrance S R I UV: 51 to keSa to denote the “beauty” ofthehair,by denote the“beauty” to keSa o has beautiful o has hair, isthe beautiful One Who Lord of vient to him, and toenjoythekai’nkaryams vient tohim,and “So that my behavior and conductare “So thatmybehaviorand yasya sah keSavah - He who has beautiful yasya sahkeSavah-Hewhohasbeautiful m of bhagavAnaswell asitsfragrancein m the enjoyments of a woman dedicated to dedicated ofawoman theenjoyments kESi,etc.),willnotbeartocontinue hair thathas seennooiletc.fora long of tulasithatemanatesfrom

sadagopan.org sadagopan.org B. A ஊட்டமின்றித்ரந்தாெலாக்குேம A. T குைறக்குங்கண்டாய், மனக் ஆற்ற உவேதா ெரத்திைனகங்ெகாபாய்ந் வாழப்ெபறாவில்நான், பணிெசய் அத தலமந்தம்மாவழங்க மலர் ய்த்ெதாேதத்கின்ேறன், வண்ணக்ேக பதின்றிப் பார்க்கடல் னவணங்கித் ேபான் ெதாப் UTTaminRit tuRandAlokkumE pAindu uzhuvadOr eruttinainuga’nkoDu uRaikkumkaNDAi ARRavum aduunakku azhudu alamanduammAvazhanga nAn paNi seyduvAzhappeRAviDil manmathan, not to heed to ANDAL's prayers for now. When someone surrenderstoa for now.Whensomeone prayers nottoheed to ANDAL's manmathan, Him. Hedecidesthat willappearbeforehe sUkti-s thatar hear alltheSrI tApam. On herviraha andquench her to bewith of bl me withpromises then fooling vratams and bignugat withthe its neck death bysmashing to making a buffalo toil hard in the field, al helpless girl.Thissituationwhereinyouignore not giving water or food to it, and then a cryinglike pathetically of beating condition this me to drive if you (sin) peNpAvam of with alot it to your refusaltohelpme, I amgoingtocrymy about worrying a plight?” Just I havesuch “ayyO,ammA,whydo start sobbing broken and that oftheseasurroundsearth)asmy or not.Shedeclarestohim:“Ifmy wishes Nowsheis andnAmasamkIrtanam. pushpA’njali kaNNan, whoknowsalltoowellthestateinwh threetimesadaywithallformalities anddoing tokAmadEvan been praying has ANDAL DDITIONAL RANSLATION

THOUGHTS

FROM S R I S

FROM e going to result from her mental anguish of separation from of separation anguish her mental from toresult e going A T HAKOPAN S R I PVP: vratam for acquiring kaNNan (who has a hue like hasahue kaNNan(who for acquiring vratam 52 ' S heart out. Oh, manmatha! You will be cursed Youwillbe heartout.Oh, cursed manmatha! husband does not materialize, Iwillbe not materialize, heart- husbanddoes

TAMIZH

essings, are going to affect you negatively.” you negatively.” essings, aregoingtoaffect l my worships by not blessing me, is similar bynotblessingme,issimilar l myworships the other hand, He can't resist the desire to the Hecan'tresist hand, the other r onlyalittlelater,and instructs Hisson, taDi itself.Allthesinsofmakingmedo not sure whether he is going to fulfill her fulfill her heisgoingto not surewhether ich His godA is, on the one hand, desires hand, desires one is, onthe HisgodA ich

TREATISE . manmathan directly in this pASuram (bycalling pASuram directly inthis manmathan she sameappeals the she isonlyrepeating viNNavarkOnaDinaNNuvarE viruppuDai intamizhmAlaivallAr puduvaiyarkOnviTTucittanKOdai poruppanna mADampolindutOnRum maNivaNNaRkuennaivaguttiDuenRu oSittuppuLvAipiLanda maruppinai kazhaliNaipaNindua’ngOrkarialaRa karuppu vilmalarkkaNaikkAmavELaik P C. A wish isnotfulfilledbymyappealstoyou,you formanmathanwon’tbepleasant. consequences resulting thathissinswillin warnsmanmathan ANDAL soughtpr the rakshakanwillgotoonewho the one thesinsof acquireall rakshakan will the thesurrenderingperson, toprotect ifthatrakshakanfails protection, protector seeking emperumAn as His Consort. as HisConsort. emperumAn and fameifheleadsherto astateofsorrowwh ANDAL declaresthat grain andallhiswealth. starves thebullockthathelpedhimpullplan you; worshiping stop fruit andwill will notbear nOnbu this manmatha me crywillthinkthat seeing mecry,people instead, make fasting, and as ‘withrespect’. “vaNa’ngi” word‘tozhudu’as‘standing the interprets anything, onecansaythat shedidprapatti If abenefit. ofobtaining for thepurpose here ofprapatti question isno kAman, there sin outthat (SaraNAgati). SrIUVpoints AS

ARRavum adu unakku uRaikkum kaNDai: If I end up crying and suffering becausemy andsuffering upcrying IfIend kaNDai: unakkuuRaikkum ARRavum adu SrI UV points out that since there is no ne since thereis SrI UVpointsoutthat my respondevenafterseeing donot Ifyou unakuuRaikum: uzhuvadOr eruttinai….adu In his interpretation, SrI PVP suggests suggests PVP SrI In hisinterpretation,

URAM DDITIONAL 1.10

THOUGHTS

FROM

S R I UV: 53 ce ANDALisperforminganOnbudirectedat will certainly sufferthe will that ANDAL has surrendered to manmathan to manmathan hassurrendered that ANDAL who sought protection, and all the puNyam of all thepuNyam protection, and who sought w request to manmathan in this pASuram, and pASuram, inthis tomanmathan w request ere she will not achieve her objective of serving ere shewillnotachieveherobjectiveofserving at a distance, and praying’, andtheterm at adistance,andpraying’, crease and his puNyam willdecrease, and the crease andhispuNyam for removal of the flaws in the nOnbu. He removaloftheflawsinnOnbu. for him as “Oh kAmadeva!, Ohmanmatha!etc.). himas“OhkAmadeva!, manmathan will similarly lose all his wealth similarlyloseallhis wealth manmathan will had made earlier, she is not addressing is notaddressing she madeearlier, had ting loganddrivesitaway,hewilllose his you willloseallyourwealth.Ifafarmer otection. This is as per the SAstra-s. So So theSAstra-s. is asper This otection. consequences ofthat.

sadagopan.org sadagopan.org emperumAn. emperumAn. nillAdu »(periyatirumozhi7-3-4). - «Sara’ngaLANDataNtAmaraikka (tiruppallANDU-12). - “SAr’ngamennumvillANDAn” B. A A. T விண்ணவர் ேகானநண்வேர ேகான்விட்சித்தன்ேகாைத, ைவயர் மாைல வல்லார் யின்தமிழ் விப்ைட மணிவண்ணற் ெகன்ைனவகுத்திெடன், ெபாப்பன்ன மாடம்ெபாந்ேதான்ம் பணிந்தங்ேகார்காியலற கழைண மப்பிைன ெயாசித்ப்ள்வாய்பிளந்த காமேதவைனக் கப்வில் மலர்க்கைணக் along withnityasUris.As tiru bhagavAn of nityAnubhavam get toenjoy and prabandham willberelieved ofsamsAram who learnthis those kAman, feetof falling atthe ends up (periyAzhvAr), sAtvikar inattainingbhagavAn(t impatience indescribable ever. for Him to kai’nkaryam perform andto SrIvaikuNTham willbeblessedwith pASuram-s recite these who thatthose says fromSrIvilliputtUr, ofthose cittar,theforemost ofVishNu the daughter palace, front ofkamsan's kuvalayApeeDam in to uniteherwi ashisweapons, flower arrows bowandthe whohasthesugarcane manmathan sheworshiped which through pASurams indulgein and SrIvaikuNTham nArAyaNan's manmathan to to sheappeals wherein pASurams Lord. reaching her tenpASuramssung the ofreciting arise out But instead, she is praising the bow and arrow of manmathan. The reason for this is her forthisisher Thereason she ispraisingthebowandarrowofmanmathan. But instead, istomeditate on bhagavA svarUpam godA’s understand thatthosewho declares ANDAL thatwill presentsallthema’ngaLam-s godA tirumozhi, first ofthe lastpASuram In this DDITIONAL RANSLATION

THOUGHTS

FROM S R I S

vAimozhi 4.1.11 says“vAnavarkkAvarnaRkOvaiyE”-theywill vAimozhi FROM A T HAKOPAN S R I PVP: NNanukku anRienmanamtAzhndu 54 ' S th herLordwhoslewthebigelephantnamed and who tore open bakAsuran's mouth. godA, mouth. bakAsuran's and open who tore

TAMIZH the bhAgyam to be united with Him in tobeunitedwithHimin the bhAgyam in an attempt to get kAmadEvan's help in help in togetkAmadEvan's anattempt in unite her with kaNNan, will reach nAyakan kaNNan,willreachnAyakan unite herwith n’s bow and arrow, andallotheraspectsof bow andarrow, n’s His kai’nkarya sAmrAjyam.Thesearethe His kai’nkarya varai). UnlikekOdai,who,thoughbornof the meanings of, and recite, theseten the meaningsof,andrecite,

TREATISE

C. A to emperumAn. thenityasUri-s by performed kai’nkaryam whichwillcompareineveryrespectwith nAthan, kai’nkaryamtoparamapada nitya perform depicting thisstateofgodA, d tirumozhi andconcludesthis to Himalone, madana gopAlan. orasthe of worship kAmadevan, bhagavAn in is tobeunderstood kAmadevan to worship ana’ngan,kAmadevan, and thetermskAman, forthisepisode,hepointsoutth interpretation wo ofanyadevatA theconcept does notaccept Him wi toattain intensedesire tvarai orthe her as forthis thereason andattributes byANDAL, worship asanyadevatA tirumozhi this ANDAL declares that she is offering her body and soul at the service of emperumAn and declaresthatsheisofferingherbodyand soulattheserviceofemperumAn ANDAL As had been pointed out earlier in the Introduc out earlierinthe pointed As hadbeen DDITIONAL

THOUGHTS

will easilyattainHisfeet.

FROM S R I UV: 55 thout any delay whatsoever. However,SrIUV thout anydelay whatsoever. at thisappealtokAmanisanaimittikakarma, rship by ANDAL, and, using svAmi deSikan’s svAmi and,using byANDAL, rship as either the worship offered toantaryAmi offered eithertheworship as eclaring thatthosewholearnthistirumozhi eclaring fered to bhagavAn Himself in His form as inHisform Himself tobhagavAn fered etc.,allrefer tobhagavAnonly,andthe tion to this tirumozhi, SrI PVP interprets interprets PVP SrI tirumozhi, this to tion

sadagopan.org sadagopan.org destroy our small houses). our smallhouses). destroy small their to destroy getangryandnot not to Him entreating pASurams, inthenextten kaNNan prayers forher into bursts and ANDAL His feet.Sotheyhaveaback-and-forth with th startsdestroying Him.He totally ignoring pray to continuing and another honoring are herfriends and ANDAL because angrynow gets kaNNan kAmadevan. for riverbeds drawing smalldecorative she keeps her friends, her forsolong.Shepretendsthat for ignoring abletowithstandHislonging house, notbeing houses (kOlams or designs) made for manm madefor ordesigns) (kOlams houses the AyarpADigirlsandargueswithkaNNan, நாமமாயிர ேமத்த நின்ற ciRRilvandu SidaiyElE tImai Seyyum SirIdharAe’ngaL pa’nguninALkaDaipArittOm kAlamenRu kAman pOdaru emakkuvAdaitavirumE mAmi tanmaganAkappeRRAl nArAyaNAnaranEunnai nAmam AyiramEttaninRa P I நாராயணாநர ேன NTRODUCTION AS kaNNan, whofirstthoughtHewillnotreveal ofthesecondtirumozhi, In thetenpASurams URAM 2.1 ஸ்ரீ ஆண்டாள் ஸேமத ஸ்ரீ ரங்கமன்னார் திவகேளசரணம் ஸ்ரீ ஆண்டாள்ஸேமதரங்கமன்னார் SrI ANDALsametara’ngamannArtiruvaDigaLESaraNam N

A நாச்சியார் திெமாழி2.நாமமாயிரம் CCIY A R

, TIRUMOZHI உன்ைன 56 athan by them with the fine river silt. bythemwiththefineriver athan argument and have a mini-mahA-bhArata battle, battle, amini-mahA-bhArata andhave argument ஸ்ரீ SrI

she is not aware of His appearance. Alongwith sheisnotawareofHisappearance. eir small silt house designs made on the floor floor made onthe designs silthouse eir small for her. godA wants to show herangeratHim for her.godAwantstoshow decorative houses(ciRRu pleading with Him not to destroy the small Himnottodestroythesmall pleading with to manmathan with th with tomanmathan

II- houses with thewhit with houses ANDAL assumes the identity ofaleader for theidentity ANDAL assumes Himself togodArightaway,appearsinher N A MAM A YIRAM e silt collected from eir mazhalai words, eir mazhalaiwords, il cidaiyEl-donot

being, but the Supreme Lord, during His incarnation itself. His Lord, during Supreme the being, but clear thatHeisnotahuman it where Healsomakes us,but butamongst vaikuNTham B. A A. T சிற்றில்வந் சிைதேயேல பாாித்ேதாம் குனிநாள்கைட தவிேம ெலமக்குவாைத னாகப்ெபற்றா மாமிதன்மக தீைமெசய்ம் சிாீதரா காமன்ேபாத காலெமன் பங் காலெமன் காமன்ேபாத human being - the rAma incarnation. incarnation. -therAma human being word “naranE”refersto andthe vaikuNTham, phras first the “naranE”. Inthisinterpretation, observed. should be it andAcArya,the manner inwhich theSishya of therelationshipbetween importance sake ofsh the for and didpenance nArAyaNan whenherbreast takingmedicine like amother purposeofinstructing inbhadri,forthe vishNu house. up ingodA's Just asHerushedtohelptheelephant(gaj theseofferingsto indra, andmadethemdirect for pUjA HecouldnotbeartoseeHispeopledoing in AyarpADi, ofhow He isreminded houses! oursmallsand notdestroy Please,do right behavior? the Isthis us! disturbing has you(who who worshiphim.And, because itis formanmathan these smallhouses youarenow ofwhich son,because asher got you escapefromyournaturalmischief How canwe ofanaran(man)as rAma andkRshna! Youappeared intheform the peopleofthisworld! didpena appeared asnaranandnArAyaNan tImai Seyyum SirIdhara: This refers to thekR tImai SeyyumSirIdhara: This refers kaNNan is perturbed that these girls fall atth thatthesegirls kaNNan isperturbed ()!You bythethousandnames worshipped Oh, nArAyaNA!Youare Alternatively, this term can be readas “n thistermcan Alternatively, nArAyaNA naranE: This can be taken torefe Thiscanbetaken nArAyaNA naranE: DDITIONAL RANSLATION

THOUGHTS

FROM

S R ! I S எங்கள்

FROM A T HAKOPAN

S

R I PVP: ,

, 57 Endran), He decides to come and show Himself Himself show Endran), Hedecidestocomeand

Amam Ayiram Etta ninRa nArAyaNa!”, and then AyiramEttaninRa Amam ' S Him in the form of the gOvardhana mountain. mountain. ofthegOvardhana Himintheform

TAMIZH owing the cetana-s who are His children, the whoareHischildren,the the cetana-s owing -fed babyfalls sick.TheLordcame asnara- , especially since our mAmi (aunt) yaSodhai mAmi our , especiallysince us on the Sishya-AcArya relationship. This is us ontheSishya-AcAryarelationship.Thisis nce in badrikASramam to set an example for tosetanexamplefor nce inbadrikASramam e referstobhagavAn’s e bhagavAn’s leelA vibhUti in this world as a asa world inthis vibhUti bhagavAn’s leelA pirATTi on Your chest) arecomingand onYour chest) pirATTi r to the nara-nARAyaNa avatAramofLord the nara-nARAyaNa r to that time of the year when he favors those that timeoftheyearwhenhefavorsthose e feet of a demi-god, in e feetofademi-god, related to us as our aunt's son? We drew all all son?Wedrew related tousasouraunt's shNa incarnation,where HeisnotinSrI

TREATISE

nitya vibhUtiin SrI stead of at His feet. of atHis stead

sadagopan.org sadagopan.org ever exist.WhyareYouperformi supporting us aswell? us supporting and youbeprotecting (sirIdhara), shouldn’t are pirATTi’shusband JustlikeYou magan(husband). our mAmitan become come afterYou stealthily cominglikethis,withou sotheysay-instead of bhartA(husband); Himastheir like tohave this. don’t actlike Please nAma-s. You withathousand wescold seemsfittorequirethat now behavior the greatRshi-s,Your our destroying decorations? of Whatkind nAma-s. by thesahasra expounded C. A place, asfollows: We are drawing these kolam-s in order to getYo inorder We aredrawingthesekolam-s SidaiyEl: Youarebeyonddestructionbyanything SidaiyEl: thegirl tan magan:sirIdharan: mAmi by nAma-s bythethousand arepraised kalyANa guNa-s While Your SrI PVP describes how the exchange between the girls and kaNNan might have taken havetaken might kaNNan girlsand how theexchangebetween describes PVP SrI nAmam Ayiram Etta ninRa: You are endo AyiramEttaninRa:You nAmam DDITIONAL You to be useless for us, do not destroy do notdestroy You tobeuselessforus, hastaught She if tous; will beuseful Her with our relationship that thought Girls: We designs. one canque am Sriya:pati.No kaNNan: I will notletYoudothis. we are?Will You doYouthink Girls: Who more! kaNNan: JustwatchMedestroy isnotfair,kRshna! Girls: This Th not forMe? kaNNan: What?Thisis and timehevisits(pa’nguni). doing itforyou!We arenot No, we Girls: byattractingMewi doing mischief ab was justsittingunconcerned kaNNan: I son. asouraunt's tous Youarerelated usevenmoresince You trouble Girls: Weareall abalaigaL (helpless);Yo

THOUGHTS

FROM ng this act of destruction? actofdestruction? this ng t Your parents knowing about this, about this, t Yourparentsknowing S R I UV: s are shy to say that they would say thatthey s areshyto th all thesedesignsyouaredrawing. th all 58 en Iwilldestroyallyourdesigns. e’ngaL (our) ciRRil; go and destroy Hers! and destroy e’ngaL (our)ciRRil;go are doing it for kAman for this is the month the month is this for kAman for it are doing u are by nature very mischievous andnow u arebynatureverymischievous do the same to Your lakshmI pirATTi? She She lakshmI pirATTi? sametoYour do the wed withinfinitekalyANaguNa-s,as guNam is this act of Yours, coming and and coming this actofYours, is guNam u. If you destroy these,wewon’tbeable Ifyou destroy u. out you, and you are the ones who are whoare out you,andyouaretheones stion Me. I will destroy more ofyour stion Me.Iwilldestroy thateverexisted,existsnow,orwill “ciRRil-SidaiyEl” “ciRRil-SidaiyEl” of a baby boy,sleptonan Alilai(leafof of ababy them.Yo we complete thembefore destroying us takeagoodlook enjoy ourworkbyletting dayinhalf-bentpositi on themthewhole worked thesepASuram-s. devatAworshipthrough inanya involved she isnot in anya areindulging theothers because designs nArAyaNa, SrIUVnote Lord worshiping drawing oftheciRRil. who areinvolvedinthe is notappr destroy them.Butnowit to attain You. If we were doing these kolam-s for fun, thenit isokay for You to come and A. T ஆர்வந்தன்ைனத்தணிகிடாய் இந்திைழத்தஇச்சிற்றிைல இன்ற்ம் குேநாவ irakkamezhAdaduempAvamE enRum untanakkue’ngaLmEl mEltuyinRaemAdiyAi! Alilai anRu bAlakanAgi Arvamtannai taNigidAi nanRum kaNNuRanOkkinA’ngaLum icciRRilai irunduizhaitta inRu muRRummudugunOva P நன்ம்கண்ற ேநாக்கிநாங்ெகாம் நன்ம்கண்ற கம்எழாதெதம் மாதியாய் ேமல்யின்றஎம் ெகங்கள்ேமரக் என்ன்றனக் அன்பாலக னாகியாைல பாவேம AS SrI UV comments that the pASuram deals with UV commentsthatthepASuram SrI ANDAL explains to kaNNan howmuchpain explainstokaNNan ANDAL URAM RANSLATION 2.2

FROM S R I S A T HAKOPAN opriate for You to destroythese. You opriate for

Ala maram - banyan tree)! We love You and always always banyan tree)!We loveYouand - Ala maram 59 ,

' at them after we complete them, anddon’tkeep at themafterwe S , u are the Adi bhagavAn, who, taking the form the u aretheAdibhagavAn, who, taking While ANDAL is a paramaikAntin who is only is is aparamaikAntinWhile who ANDAL

TAMIZH ons, not minding the back pain; please let us pain; pleaselet back the minding not ons, s that kaNNan is coming and destroying the the anddestroying s thatkaNNaniscoming devatA worship. ANDAL is clarifying that isclarifying devatAworship.ANDAL a collectionofgopi-s

they all took to draw those designs. “We “We alltooktodrawthosedesigns. they

TREATISE . , along with ANDAL, , alongwithANDAL,

sadagopan.org sadagopan.org really taxed our bodies to do this; so really taxed to dothis; our bodies anygreatdifficultyin after wedidnotgothrough byoursa’nkalpamalone,wecoul this ciRRil B. A of the sins that wehavecommitted”. that of thesins cannotfeelsorryforusa You; ifYou about think rakshaNam). rakshaNam). thedesignsisinlargercontex destroying There His hands. with embrace her and instead back.Or,thathewi aching comforther instead and thedesigns stopdestroying thatHewill hoping back pain about is complaining ANDAL that remarks PVP notobvious!SrI isprobably creatingsomesmalldesigns pain injust An interesting conversation happens An interesting The girls tell kaNNan - You can do sRshTi ju do You can tellkaNNan- The girls Universe thewhole who hascreated For One DDITIONAL No wonder You are now tryingtototallyde You arenow No wonder usfe gave you Thus, you. mother toprotect that YouwouldfallofftheAlailai Youwerelyingonintothedeluge,withno have committed,Youare notshow Girls: Did You see how beautifully wehad seehowbeautifully Girls: DidYou Girls: anRu bAlakanAgi Alilai ….empAvamE bAlakanAgi Girls: anRu helptoothers) (give to doparopahAram that Ihave know to knowledge not haveenough onlyasmallboy;Ido kaNNan: Iam our desire. andquench Girls: Wealsowanttosee enough? Isn’tthat seenitandIamhappy. Ihave kaNNan: thewhole. us sothatwecangettosee it wasdone.Pleasebless we createdit,lookedonlyat Girls: When at it. kaNNan: Howisthatpossible?Whenyoucr chance tolookatit. if lot of backache; upwitha these putting nOkkinA kaNNuRa Girls: “nanRum thisciRRil? I destroy if kaNNan: Whatdoyoulose also. So, You,whohave willnotmarthese. mind them atleastafterseeingho You destroy

THOUGHTS

FROM we cannot bear to see You demolish it. toseeYoudemolish cannotbear we S R I PVP: between the girls and kaNNapirAn: girls andkaNNapirAn: betweenthe ing any compassion towards us. any compassiontowards ing 60 ’ngaLum Arvam tannai taNigidAi tannai Arvam ’ngaLum t of His protecting the whole Universe(jagad- t ofHisprotectingthewhole d accept Your destroying them,thinkingthat destroying d acceptYour

ll stop using His legs to remove the designs, designs, the His legstoremove ll stopusing nd shower your blessings, it is surely because itissurelybecause nd showeryourblessings, w they look? Anyone who hasanintelligent w theylook?Anyone creating them inthefirstinstance.But,wecreating them by His sheer sa’nkalpam, the suffering and and suffering the sheer sa’nkalpam, His by ference to His “irakkam” or mercy in not ormercy His “irakkam” ference to formed these small sand houses? Shouldn’t these smallsandhouses? formed st by sa’nkalpa mAtram; if we had created we hadcreated if mAtram; by sa’nkalpa st You destroy this, we will not even get a a Youdestroythis,wewillnotevenget ar to us even when You were a tiny baby. baby. a tiny Youwere us evenwhen to ar parts; we never got to see the whole after whole after wenevergottoseethe parts; great intelligence, should not destroy this this destroy should not great intelligence, stroy our ciRRil. Because ofthe sinswe stroy ourciRRil. eated the ciRRil, you did that by looking bylooking eated theciRRil,youdidthat

When Youwereababy,weafraid

” - Wecreated so sinful that You are not compassionate towards us. towardsus. compassionate so sinfulthatYouarenot analyze thecurrentsituationasa benotableto new.HowcanYou andthencreatedeverything stomach baby into Your destroyed, the water.Whenwholeworldgot soli Alilai inahugeocean;Youmadeyourself Even whenYouwereasmallbaby,showed When You feel satisfied, we willlookat When Youfeelsatisfied, it” (nA’ngaLumnOkki) also lookat makes moresense say“You the gopi-s that look nO etc.Heobservesthat“nA’ngaL satisfied, questions rhetorical the Heraises detail. some C. A மப்பட்ேடாம், ைககளாற்சிர பள்ளியாய்!எங்கள் ெதண்ைரக்கடற் வண்டல்ண்மணல் ெதள்ளியாம்வைளக் கண்களாட் யாைனேகாள்வித் தாய்,உன்ைனக் ேவாங்கைளக்கைடக் கண்மா குண்நீைற ேகாளாீ!மத ciRRilvandu cidaiyElE teN tiraikkaDalpaLLiyAi!engaL paTTOm kaigaLAlSiramap vaNdal nuNmaNalteLLiyAmvaLaik kaNgaLAliTTuvAdiyEl kaDaik kaNDu mAluRuvo’ngaLaik unnaik kOLviDuttAi kOLarI!madayAnai guNdu nIruRai P வாதிேயல், AS

anRu bAlakanAgi: Your desireto Or, itcouldalsomean“Youquench taNigiDAi Arvamtannait nOkkinA’ngaLum nanRum kaNNura URAM DDITIONAL சிற்றில்வந்து 2.3

THOUGHTS

Don’t saythatYouareonlyasmallboy சிைடேயேல

FROM boy now? Thus, You donothave now? Thus, boy then becomesaseparatesentence. S

R You and we willalsofeelsatisfied”. Youandwe

I UV: 61

kki, nI taNikiDAi” does not sound logical. It logical. notsound does nItaNikiDAi” kki, on who is looking(nOkki),whoseArvam on who ght so that the tender leaf does not drown in in tenderleafdoesnotdrown sothatthe ght at it, and You satisfy Your Arvam”. “We will Arvam”. “We satisfy Your You atit,and You swallowed the whole world, kept it allworld, kept You swallowedthewhole lot of dexterity - You were lying down onan -Youwerelyingdown lot ofdexterity look at it by letting us completeit first.

and cannot think so much. much. so and cannotthink any issue; it is we - we are any issue;itiswe- : SrI UV SrI

analyzes thisin

sadagopan.org sadagopan.org we have been struggling to create we havebeenstruggling wearthem,and strength toeven We haveno touched. thatYou our bangles on to are holding trouble us; look at us with Your full eyes andkillus”. Yourfulleyes trouble us;lookatuswith come and play with our ciRRil and destroy it. anddestroy withourciRRil come andplay fully formedinto adesign. Go to tiruppARKaD out YourciRRilismade ourciRRil? come anddestroy YourciRRil istoprotect down intiruppARkaDal just looking atYou,becomemadwith just looking hardships. fromtheir protectthem You, butYou Youcreate our sorrow? of relieveus Shouldn’t you elephant fromthealligator,saveusalsofr them by looking at them through the corner of His loving eyes. loving eyes. His of throughthecorner them bylookingat love theirextreme they areusingwordstoexpose B.A A. T C. A any more. she Him, and for longing which shefindsherself to theweakstatein handsrefers withher“bangled” thedesigns intodraw put she hadto desperatel whenshe ofHiseyes with thecorner hereven glancing herbynot whereasHe istorturing inperson, there have toappear did not andlove You. as weadmire of Youreyes save gajE crocodileto lotus pondandkilledthe tothe rushed You male lion, gajEndran, andlikeamajestic of thehardship bear could not who nAthA, Oh,kshIrAbdhi effort. great taking How come the Lion is referred to as residing in residing to as is referred How cometheLion Girls - We are already weaklings; we became We arealreadyweaklings; we Girls - kaNNan -Whatisyourproblemthat teN tiraik kaDal paLLiyAi! e’ngaLciRRilvanducidaiyElE paLLiyAi! kaDal teN tiraik Even afterthis,HekeepsplayingwiththeciRRils. The girlstellHim-“Donotlookatusstea kaNgaLaliTTuvAdiyEl: .. kaDaik mada yAnaikOLviDuttAi He rushedtosavegajEndraHe kaNNanthat AzhvAneventhough isreminding ANDAL hands, withourbangled thewhitehuedsilt using designs We havebeendrawingthese guNDu nIr uRai kOLarI!: The Lion Who resides in the deep Ocean (during praLaya). Ocean(duringpraLaya). TheLionWhoresidesinthedeep uRai kOLarI!: nIr guNDu mAl uRuvO’ngaLai”, kaNDu terms“unnaik hearsthe When kaNNan DDITIONAL RANSLATION DDITIONAL

THOUGHTS THOUGHTS

FROM S R I S

FROM FROM A T these ciRRils with our bangled hands. ciRRilswithourbangled these HAKOPAN S S love for You. How is this fair? Howisthis loveforYou. R R I UV: And please do not destroy our ciRRil! ourciRRil! Andpleasedonotdestroy youaresayingwordslikethese? I PVP: 62 ' om Yourself. Weareall mesmerizedom byYou. S theOcean?SrIUVpoints outthattheavyakta

y needs Him. The referencetothegreateffort y needsHim. TAMIZH ndran! Pleaseglanceatusthroughthecorner al and protect Your ciRRil, the world; do not theworld;do Your ciRRil, al andprotect

However, You create trouble forus,who,by However,Youcreatetrouble is sleeping in the deep tirup-pARkaDal! You tirup-pARkaDal! the deep is sleepingin weaker afterwegotseparatedfromYou.We for Him, and He also expresses His love for for love forHim,andHealsoexpressesHis can't even carry the weight of these bangles theweightofthese can't evencarry lthily throughthecornerofYoureyesand - this world You created. Is it fair that You You Isitfairthat You created. - thisworld things that do not have any desire to see anydesire not have do that things of fire and air; ours is just fine silt craft

TREATISE : The reasonwhyYouarelying .

Just as You saved the Just asYousavedthe

He realizes that realizesthat He making us suffer likethis. making us Lord You, whoareknownasthecompassionate our bangledhands. kolam with togirlslikeuswhoaredesigning Your strength off showing Yo for itfair Is it. as Youwerebuilding thatstructure tried todestroy comeand had become ifsomeone wouldhave how angryYou insteadofgajendran. kuvalayApIDam, becomes tohere elephant referred the elephant viDuttAn’,asappliedto is ‘kOL ofitsprideand thekuvalAyApIDam His ridding using themeaning‘strength,pride’forword மாயமந்திரந் தான்ெகாேலா, எங்கைள ேபச்சும்ெசய்ைகம், மயக்கன்கம் ைமயேலற்றி ெபய்மாகில் ேபால்வண்ணா!உன்றன் ciRRilvandu cidaiyElE ceyya tAmaraik kaNNinAi!E’ngaL nOvanA’ngaLuraikkilOm noyyar piLLaigaLenbadaRkuunnai mAyamandiramtAnkolO maiyal ERRimayakka unmukam pEccumceygaiyume’ngaLai peyyum mAmugilpOlvaNNA!untan P ANDAL. help from callingfor giving upand years before ‘sorrow’. given themeaning Here theword‘kOL’is Him. to thatonlybelongs wonder it-another andprotecting AzhvAn), elephant (gajEndra of the thesorrow removing elephant. ButhereweseethereferencetoLion(bhagavAn) ekodakaocean. in the Lord nRsimharesiding about upanishad talks AS Instead of showing Your strength to the mighty elephant, You should not be coming and coming be should not elephant,You strength to themighty Your of showing Instead SrI la’nkA,imagine to thebridge You werebuilding -When vandu SidaiyEl e’ngaL ciRRil (miDukku) yAnaikOLviDutta crocodileforathousand elephant.gajEndranfoughtwiththe mada yAnai-Infatuated mada yAnaikOLviDutta

URAM 2.4 : We know that normally lions can overpower and destroy the Weknowthatnormallylionscanoverpoweranddestroythe - SrIUVgivesanalternateinterpretationforthephrase, u to come and destroy ourciRRillikethis? destroy and u tocome 63 kuvalayApIDam in kamsan’s palace). Thus,the inkamsan’s kuvalayApIDam theLord.Henceheiscalled ‘madayAnai’by who protected gajEndran, should not now be now gajEndran,shouldnot who protected ‘kOL’ (asinkOLari).Thiscanthenreferto arrogance (similartokombuoSittAn,nowit

sadagopan.org sadagopan.org up His work of destroying their ciRRils. theirciRRils. of destroying up Hiswork Him away;thesegirlsareso immature”. instead, theyaredriving withth to play tries comesand He girls and playwiththegirls.Theywillsay: mischievously village fo girls.The place theblameon in it? term ammAn poDi). poDi). term ammAn toherebythe isreferred uncle”.That poDiorpowder oruncle, mAmA -“mAmA ammAn” him “ammAn kidnapper, calling the after thenrun would kids the kids; the on they sprinkled that apowder used kidnappers thosedays, (In poDi”? face “ammAn Isyour ourselves. us lose kolO. tAn mandiram mAya B. A சிற்றில்வந் சிைதேயேல ைரக்கிேலாம், ேநாவநாங்க கண்ணினாெயங்கள் ெசய்யதாமைரக் ெநாய்யர்பிள்ைளக ெளன்பதற்குன்ைன C. A etc. The girls have now lost their minds. etc. Thegirlshavenowlosttheir “aDiyEn, kuDiyEn” (words to show that He is exquisite they fallinlovewithHis girls. When girls. OhLord!Pleasehavemercyonus weareovercome withthefear since feelings are afraid eyes!We Oh myLordwiththelotus ov a stateofobsession that drivesourmindsto with welcomeshowers!IsYouren drench one A. T keeps and Him of lovefor out Him on ratting not theyare that knows course kaNNan, of onka whytheyarenottelling The girlsexplain As usual, kaNNan says - Whateverthatpowder says As usual,kaNNan So, now they say-untan pEccum ceygaiyum So, nowthey kaNNan wearsornamentsinHisblack-huedand blueclou ofthedark hue with the Oh kaNNA Even though Your words towards us are empt Even thoughYourwords towardsus DDITIONAL DDITIONAL RANSLATION

THOUGHTS THOUGHTS

FROM S

The subservient words thatYouuse, The subservientwords R I S

FROM FROM A T HAKOPAN S S R R I UV: I PVP: and do not destroy our little sand houses. our littlesandhouses. destroy and donot 64 ' that You may dismiss us as insignificant little little insignificant usas that Youmaydismiss beauty and express their loving words, Hesays words, loving andexpresstheir beauty chanting face the magical entity (Sokku poDi) (Sokku face themagicalentity chanting S em, but these girls are not allowing that and that girlsarenotallowing but these em, er You in spite of Your lowly actsandspeech? of Yourlowly in spite You er

lks do not know that kaNNan is trying to trying is thatkaNNan lks donotknow very subservient) and keeps biting His fingers andkeepsbitingHis subservient) very

to say anything caustic that may hurt Your that mayhurt tosayanythingcaustic TAMIZH “This bAlan is not able to live without the the “This bAlanisnotabletolivewithout e’ngaLai maiyal ERRi mayakka un mukam e’ngaLai maiyalERRimayakkaunmukam NNan; if they do, the village folks will onlydo, thevillagefolkswill they NNan; if y, andYouractionsarecausing sorrowto is, what can you do once youarecaught doonce whatcanyou is, ds of the rainy season that is about to ds oftherainyseasonthatisaboutto beautiful tirumEni and struts before the beforethe andstruts beautiful tirumEni

TREATISE aswellYouractionsmake . for You. The eyes You have on your face are no face onyour eyesYouhave You. The for absorbed with the beautyofYour eyes and forget Whenwethink ofl not getangrywithYou. silt,and white-hued we madeinthestreetswith B. A A. T ளல்லேவ கத்தனகண்க உேராடெமான் மிேலாங்கண்டாய், கள்ளமாதவா !ேகசவா!உன் மழித்தியாகிம், உன்றன்ேமல் உள்ளேமா கலல்லால் விசித்திரப்பட, திவாய்த் ளிைழத்தேகால ெதள்ளிநாங்க ெகாண்சிற்றில் ெவள்ைளண்மணல் ttanakaNgaL allavE kaLLa !kESavA!unmuga kaNDAi urODamonRumilOm urugalallAl uLLam ODi azhittiyAgilum untanmEl teLLi nA’ngaLizhaittakOlam vicittirappaDavIdivAit veLLai nuNmaNalkoNdu ciRRil P ourciRRil can causeYoutofeelhurt.But,pleasedonotdestroy treating uslikeweak,younggirls,weareno Your beautifulcountenanceisthemagica us, stillweonlyfeelourlovegrowtowards You after we see Yourwonderful eyes? You afterwe AS noyyar, piLLaigaL enbadarKu noyyar, piLLaigaLenbadarKu Oh mischievous mAdhava! keSava!Eventhough mAdhava! Oh mischievous URAM DDITIONAL RANSLATION 2.5

THOUGHTS

FROM S R I S

FROM A T HAKOPAN unnai nOva nA’ngaL uraikkilOm unnai nOvanA’ngaL S R I PVP:

l formula (mAya mantiram) behindit. (mAyamantiram) l formula 65 t reciprocating by using words towards You that towards You usingwords t reciprocatingby You. There must be a reason for that. Perhaps Perhaps Theremustbeareasonforthat. You. ' S ooking at Your eyes with anger, we become ooking atYoureyeswithanger,webecome

t normaleyes!Howcanwe TAMIZH even though we may feel sad about it, wewill mayfeelsadabout even thoughwe our anger, with our hearts melting withlove our anger,withhearts You are destroying the beautiful designs You are destroyingthebeautifuldesigns

TREATISE .

. - EventhoughYouare getinfuriatedwith

sadagopan.org sadagopan.org neDum kayiRu - His eyes are like the rope that drag His devotee toHim). Hisdevotee ropethatdrag arelikethe kayiRu -Hiseyes neDum to Himandmakethemfall at Hisfeet.(nA it. Hiseyesarenotnormallikethoseofot thebeautyofherwonde why Heisnotenjoying those eyesarelikeanetthatcatchesall. us, but,those to compassion are forshowing other workan doing some You are pretend that us isfor hair beautiful that Your keSava and You are proud.Wethought made Youvery ithasonly us.Instead, wouldhelp with pirATTi else, correctingHishairetc. something at looking Heis that pretending nAthan), HeislakshmI that His ego off showing and Hehidesthatdetermination ciRRils. But, etc. Wecando,too,asYousee You arethe that think -Don’t kaNNan saying to His vicittir of thinking is have drawn”.ANDAL arakkarkula’ngaLaimuRRavum kaRRIlOm kaDalaiaDaittu duNDutiNNenanAmadu ciRRil mEliTTuk koNDunIcirri nADoRum dilAdOmai muRRilAda piLLaigaLOmmulaipOn P C. A that is why Your behavior is likethis. behavior that iswhyYour factthat and maybeYouaregettingmadatthe islikethis?” Your behavior andaffectiontoHimatall.They see theirlove Him fo atallwith ask. Thesegirlsarenotangry beauty their instead ofenjoying them destroying are. Here,ANDALandtheothergirlsarecreati AS The referenceto“unmugattanakaNgalal The girlsthenchideHimsaying,“Wethou Even knowing that the girls are mad at Him, the girlsaremad that Even knowing vicittirapppaDa nA’ngaL izhaitta nA’ngaL vicittirapppaDa On the other hand, You who are mAdhavan and keSavan - the Lord of rudra and brahmA, andbrahmA, ofrudra Lord the keSavan - and mAdhavan who are hand,You other On the kaNgaL allavE

URAM DDITIONAL 2.6

THOUGHTS - The term ‘kaN’ hasmeaning only if it

FROM if only You look at our creation. atourcreation. only Youlook if S

-

“This wonderful creationin “Thiswonderful R I UV: 66 cciyAr tirumozhi 14-4 - cciyAr tirumozhi kamalakkaNennum eyes are like peacock eyes and useless for us; uselessforus; peacock eyesand arelike eyes ask:when “HowisitYouarecalledkaNNan hers, but these are the eyes that hook anyone aretheeyesthat hook anyone hers, butthese d You are false-acting. We thought Youreyes d Youarefalse-acting.We all to enjoy; but, You are using thathairto all toenjoy;but,Youare lavE” suggests that ANDAL is askingHim is ANDAL lavE” that suggests ng the beautiful ciRRil, and He is going and is going He beautiful ciRRil,and the ng we are performing kAma deva worship, and deva worship,and kAma weareperforming rful creation(ciRRil)but keeps walkingthiswayandthat(as if ght You are mAdhava and that Your being andthatYourbeing You aremAdhava ght am orwondrousactof r all that He is doing, and still He does not all thatHeisdoing,andstill r only one who can do this wonder of creation wonderofcreation candothis only onewho . Are they really eyes that He has, thegirls eyesthatHe really Are they . kaNNan is determined to bring down their their down tobring isdetermined kaNNan is abletoseethingsforwhatthey the form of ciRRil that we thatwe ofciRRil the form creation etc., and is creation etc., instead, destroying instead,destroying motive in indulging iner indulging in motive AyarpADi girls, He is coming and bothering them woman andvanquishedrAvaNahisarmy.In all Hisplays. enoughtounderstand not grownup usalone!” Soleave not soundright. up yet,does even grown who arenot tocomeandst For You slaying him. rAvaNa and have already exhibited says “You friends. She whyHeisstartingabattlewiththemwhoare His butaskskaNNan there wereenemies, in them with You. We have notlearnedthesethings. You.Wehave with in them whobelongstoourclass(awoman). (sItai), B. A A. T வாதிேயல் ேசவகா!எம்ைம கர்குலங்கைள ற்றம் சலாக்கிய ெசற்,இலங்ைகையப் ண்திண்ெணன நாம ைலயைடத்தரக்- கற்றிேலாம்,கட ெகாண்நீசிறி சிற்றில்ேமட்க் ேபாந்திலாேதாைம ைளகேளாம்ைல ற்றிலாதபிள் SEvakA!emmaivAdiyEl! ceRRu ila’ngaiyaipUSalAkkiya meanings. So please don't disturb us”. disturbus”. Sopleasedon't meanings. have someinnerreasonforsure.However, of SrIla’nkA!TheseactsYo When kaNNan engages in playful actions with the girls, they protest and say thattheyare When kaNNanengagesinplayfulactionswiththe girls,theyprotestandsay ciRidu uNDu – “There are some small things –“Therearesomesmall ciRidu uNDu ciRRil mEliTTikkoNDu-Using nAm adu kaRRilOm -Wearetooyoungtounde nAm adukaRRilOm “Oh, the great raghuvIrA, who built the bridge across the ocean and made a battleground a battleground theoceanandmade whobuiltthebridgeacross “Oh, thegreatraghuvIrA, ANDAL suggests thatitwasokayforHimto suggests ANDAL DDITIONAL RANSLATION

THOUGHTS

FROM ratic activities with us withus ratic activities S R I S

FROM urs, whereYoumaketheexcuse A , T நாெடாம் HAKOPAN S the ciRRil (or destroying it) as avyAjamorexcuse it) ciRRil(ordestroying the R I PVP: 67

' we are too young to understand these hidden thesehidden tounderstand we aretooyoung S

TAMIZH Your valor by battling the evil andpowerful the battling valorby Your

art a battle with us who are just young girls art abattlewithuswhoarejustyoung now. This is like ma like is now.This You are doing to us”. You have some other aredoingtous”.Youhavesomeother You create a battleground in SrI la’nkA where abattleground la’nkAwhere inSrI create stead of destroying the enemies of these enemiesofthese the stead ofdestroying Heturned a battlefieldfor la’nkA into

rstand Your actions, much less, indulge less,indulge much rstand Youractions,

TREATISE of destroying ourciRRil,must of destroying . king war with His lady

sadagopan.org sadagopan.org wives, please do not destroy our ciRRil!” ourciRRil!” destroy wives, pleasedonot Yo if makes sense It Isthisright? our ciRRIl! who us, before offYourvalor toshow trying across theocean.Thewhole worldisawareofall Yourfeats.Suchagreat warrior,Youare B. A A. T சிற்றில்வந் சிைதேயேல சூழம், வாட்மாெரா ேசபந்தம் தித்தினாெயங்கள் ெதன்பயன், ேளாைமநீநந் ஓதமாகடல் வண்ணா!உன்மண தின்சுைவ ேபசினாற்ெபாி யாதபிள்ைளக யாெமான்றறி ேபதநன்கறி வார்கேளாைவ ciRRilvandu cidaiyElE sEtu bandhamtiruttinAi!e’ngaL vATTimAroDu SUzhaRUm Oda mAkaDalvaNNA! unmaNa gaLOmnInalinduenpayan? piLLai yAdum onRaRiyAda pESinAlperiduin-Suvai aRIvArgaLODuivai bEda nangu P to His“manywives”-maNavATTimAroDu. incarnation -sEtubandhanam,whereHeisknow rAmA the about she istalking onehand here. On the meaning double with talking to be ANDAL talksaboutkaNNan's“doublemeanin that isinteresting It withdoublemeanings. words some starts talking tothem that kaNNan AS sEtu bandham tiruttinAi: sEtu bandham as meaning phrase this interprets PVP –SrI …pESinAl aRivArgaLODu bEdam nangu “You bui kOdai isnowangrywithkaNNan: URAM DDITIONAL RANSLATION 2.7

THOUGHTS

FROM S R I S

FROM A “You built the great setu dam across the ocean”. the “You builtthegreatsetu damacross T HAKOPAN S R I PVP:

68 are innocent small kids, and You are destroying aredestroying You and kids, small innocent are ' u fight with Your equals! On the names of Your of equals!Onthenames withYour fight u S

TAMIZH gs” -bEdampESinAl, butsheherselfseems n for His eka patni vratam, but then refers n forHisekapatnivratam,butthen lt a marvelous bridge (sEtu bandhanam) marvelousbridge(sEtu lt a

TREATISE .

You (as and destroy His sEtu that is also made of sand (rocks) instead. ofsand(rocks)instead. made isalso sEtu that His and destroy castles. oursand come anddestroy not less thanYours?Do something. Weareweak girlsandwe havebuilt சக்கரம்ைகயி ேலந்தினாய், சக்கரம்ைகயி ெதன்பயன், சிற்றிலீடழித் ெதாட்ைதத் நேயல்கண்டாய்சுடர்ச் ங்ெகாண், சிசுளகும்மண யாேவாங்கைளச் இட்டமாவிைள ைதேயா வட்டவாய்ச்சி aRidiyEkaDalvaNNanE! kaTTiyum kaittAlinnAmai cuDarc-cakkaramkaiyilEndinAi! toTTu udaittunaliyElkaNDAi ciRRilIDazhittuenpayan? iTTamA viLaiyADuvO’ngaLai ciRucuLagummaNalumkoNDu vaTTa vAiciRutUdaiyODu P C. A muSuvum paDaiyA”-periyatiru kura’ngum (“kAnaeNgum the ocean on bridge build a to and sand used stones and soldiers after Yo borninkshatriyakulam; rAman) were destroyed). be aRum-will many wives, byYour being surrounded -Your forall(SUzh cut offonce they willkeepHimwiththemselves,andensure must havehadseveralwivesatthattimealso. could ha isitpossiblethatYou how amorously, AS de ifHehasto alsothat is The implication SUzh aRum SEtu bandham tiruttinAi….un maNavATTimAroDu: The way You are playing with us Youareplayingwith Theway maNavATTimAroDu: tiruttinAi….un SEtu bandham URAM DDITIONAL 2.8 -

One interpretation could be that the bethatthe could Oneinterpretation THOUGHTS

FROM mozhi 6.10.6).So,youknowho S R I UV: 69 u came to age, you used bears and monkeys for for bears andmonkeys used toage,you u came stroy the small sand houses, Hecanaswellgo smallsandhouses, stroy the ve been an eka-patnI vratan at that time? You thattime? aneka-patnIvratanat ve been that His association with His other wives is other wives that Hisassociationwith our ciRRils with fine sand; is our effort any gopi-s are threatening Him sayingthat gopi-s arethreatening w difficult it is tobuild w difficultit

sadagopan.org sadagopan.org we are just playing. So please do not destroy our donotdestroy we arejustplaying.Soplease designs that they are making. Sotheyare saying round-mouthed collectionvesseletc. such asthe toys usingsome areonlyplayingwithsand, they out that it tomake Theytry devatA worship). Seeingthis,theyare cakrAyudha inHishand. cakkaramkaiyil Him as“SuDar for collectingthesand”.Whentheysaythis, us? sourto You canbecome know that if Youkeep pestering them useless.Don't and making disturb us so muchare tryingtoplaywithsiltbroughtinround- that we C. A B. A A. T வண்ணேன! அறிதிேயகடல் கட்ம்ைகத் தான்னாைம driven to unhappiness”. Sweetness is naturalforja Sweetness driven tounhappiness”. water cannot be used for washing thefaceorfo water cannotbeusedfor th have becomethus;sosaying, You know? seemsourtoyou girls? you touching lovetoseeHimthus vArAi” -allHisdevotees us? Youtouching this. Whyare He touchesthem. saying benefit”. So of a out look forabenefit kaTTiyum kaittAl innAmai kaittAl kaTTiyum vaTTam vAi Siru tUdaiyODu vaTTam vAiSiru so if heartsbecome It looksfine;but, Girls - (tir andcakram HisSa’nkham kaNNan shows mischief notdothis Girls -Do them. He kicks me-and ifyouchide care -Idonot kaNNan says -Wedo faces Him withreddened Girls chide mind in I have kaNNan –“Theonlybenefit our sandcastles? destroying by completely do Yougain Girls -What thebr having kaNNa,whois Oh ocean-hued DDITIONAL DDITIONAL RANSLATION

THOUGHTS THOUGHTS

FROM S R I S

FROM FROM A – T EndinAi”. He also responds by revealing Himself with His Himselfwith byrevealing responds Healso EndinAi”. – like touching and kicking. and liketouching “Even sweet stuff will lose its sweetness if the mind is if the mind sweetness “Evensweetstuffwill lose its HAKOPAN “With the kalaSam or vessel kalaSam or the “With S S R R I PVP: I UV: 70 mouthed pots, and You are destroying our ciRRil ourciRRil pots,andYouaredestroying mouthed ey call Him “kaDal vaNNanE” - just as ocean vaNNanE”-justas Him“kaDal ey call ' S r drinking, You have become useless for us. us. uselessfor have become You r drinking,

won't like You, even the sweetest personlike eventhesweetest won't likeYou, ); and asks them: I am sarveSvaran. Does My DoesMy IamsarveSvaran. ); andasksthem:

TAMIZH ur, even rock candy will taste sour; don’t Youur, evenrockcandywilltastesour;don’t us by kicking us and touching us. Don't You You us.Don't andtouching by kickingus us to kaNNan: It should be obvious to You that that You to beobvious should to kaNNan:It not interested indevatAntaraarcanai(anya not interested designs. designs. illiant sudarSana AzhvAn on Your hand! We We Your hand! AzhvAn on sudarSana illiant Still, they do not want Him to destroy the the Him todestroy Still,theydonotwant not know how many girls You touched like touchedlike You many girls not knowhow are reminded ofHiscakra,andsothey call are reminded uvAimozhi 6.9.1 “kUrAzhi veNSa’ngu Endi Endi veNSa’ngu 6.9.1“kUrAzhi uvAimozhi is todestroyyoursand-houses;Wecannot ggery. Then, how is it that it can be sour? sour? itcanbe it that ggery. Then,howis

TREATISE with aroundopening,used . kissed us?” us?” kissed talkbad house the folks in the worlds! Wouldn't thiswholeworldwith gOvinda! Youmeasured face touswi Yoursweet and showing (muRRam) B. A A. T ெரன்ெசால்லார்? பக்கம்நின்றவ நீண்டளந்ெகாண் டாய்,எம்ைமப்- பற்றிெமய்ப்பிணக் கிட்டக்காந்தப் ேகாவிந்தா, கக்கடைவேயா ற்றமண்ணிடம் தாவிவிண்ற காட்ப்ன் வல்ெசய், சிற்றிேலாெடங்கள் சிந்ைதம்சிைதக் குந்நின்கங் ற்றத் enSollAr? pakkamninRavar paRRi meip-piNakkiTTakkAlindap emmaip- koNDAi nINDuaLandu muRRa maNNiDam tAviviNNURa kaDavaiyOgOvinDA! ciRRilODu e’ngaLcinTaiyumSidaikkak kATTip-punmuRuvalSeydu mugam muRRattUDu pugundunin P Himfully. girls,theyare with these not abletoenjoy thentheymaynotbe them, able toen troubling Similarly, Heisflawlessand taste sour. someone forwhomeverything For hugging them, if their mothers find out. find mothers iftheir them, hugging vA to of land three feet he gavethe lokam after AS ANDAL is pointing out to kaNNan that just as He pushed mahAbali into the thepAtALa mahAbali into thatjustasHepushed kaNNan out to pointing is ANDAL ciRRi our withdestroying stop “You didn't URAM DDITIONAL RANSLATION 2.9

THOUGHTS

FROM S R I S

FROM

A T HAKOPAN is sour because of some physical disease, even jaggery will disease, evenjaggerywill of somephysical is sourbecause S R I PVP: 71 ' S full of enjoyable attributes; but if He keeps butifHe full ofenjoyableattributes; mana, He is going to get them in trouble after introuble them Heisgoingtoget mana,

TAMIZH joy Him. Or, it may be because of some flaw joy Him.Or,itmaybebecauseofsomeflaw l; You enteredinto theinside ofour house of us if they find out You embraced us and embraced us findoutYou of usifthey one foot, and with another, all the upper one foot,andwithanother,allthe upper th a smile, destroyed our heartsalso.Ohth asmile,destroyed

TREATISE .

sadagopan.org sadagopan.org piNakkE” (tiruvAimozhi 6.2.7),“pandum (tiruvAimozhi kazh piNakkE” taDi “orunAnRu wordslike useangry bhAvam nAyakI here. Male assume AzhvArs, who position, theywillsa us like this?” us likethis?” us, andembracing keep seizing wantifyou they anything saying from around us keep people kaNNan cannotcome making sure inside thehous (thecourtyard their “muRRam” into ourhouse”,andtheyallget inside the yard in ourdesigns draw and inside thehouse, sand castles. walking foralongdistance”. withyou;whichwaydi behind; Imissedcoming You do notlikethis?” You do you? ifIembrace it isunbearable “You think their bypulling toshame them them, Heputs into thenetherland,even thoughhegaveyouthethreefeetofland.” girls. Youaretheonewhotook cows;in lookingafter be whoshould gOvindan, what todo,theyallstandwithfacesdown. knowing Him feeling from ways toescape for looking Hi for as agreatbenefit privacy insidethehouse when theywereleastexpectingHim. He tra leavingany without butter stole kaLLan who nampiLLai wasextremelyimpressedwithth nampiLLai The girls try to say pleasing words toHim -“W try tosaypleasingwords The girls with misbehaving “Thisboyis think, The girls The girls try to pretend that they are not sh not pretend thattheyare to The girlstry i meip-piNakkiTTakkAl emmaip-paRRi asmileofsuccess. kaNNan throws theyall feel shynow. Accepting defeat, emmaip-paRRi meip-piNakkiTTakkAl indap meip-piNakkiTTakkAl emmaip-paRRi “Thisisthetop- kaNNan nowfeelsinsulted; - “Youare Him with alltrytoreason they and them hurt to things doing kaNNan starts kaNNan liftseverygirl’sface andtells each on not have antaryAmi;Hedoes But, Heissarva While the girls thought that they were successful girlsthoughtthattheywere While the muRRattUDu pugundu nin mugam kATTi punmuRuval Seydu: kATTipunmuRuval mugam muRRattUDu pugundunin

y it is shameful”. y itisshameful”. everything from mahAbali as an offering, and then threw him threw then offering,and mahAbali asan from everything andteasethemanymore. was in their midst in the “muRRam”! in the midst was intheir 72 ndap pakkam ninRavar enSollAr? ndap pakkamninRavar Great RshisareallwaitingtoembraceMe,and Great ashamed that they could not dodge Him! Not Him! Not dodge ashamed thattheycouldnot clothes and forcefully hugging them; He says huggingthem; clothes andforcefully stead, You have become a mischief-maker for Youhavebecomeamischief-maker stead, alum tandu pOgu” (tiruvAimozhi 6.2.1), “en (tiruvAimozhi tandupOgu” alum m to play with them even more. Thegirlsare m toplaywiththemeven y after losing to Him and start making new new Him andstartmaking losingto y after e), andlockthefrontdoor,backdooretc., ce whatsoever. Hence, He caught them all He caughtthemall ce whatsoever.Hence, d you take? Your feet must beachingafter youtake?Yourfeetmust d to look for a way to enter the house.Heisa for awaytoenterthe to look e choice of soft words that ANDAL uses e choiceofsoftwordsthat ANDALuses e separately“Icame;didyousee?Igotleft most insult one can get”; getting angry at angry can get”;getting one most insult pakkam ninRavar enSollAr?:“Whatwill pakkam ninRavar us girls when we areoutside.Letusallget girls whenwe us in getting away from Him, Heusesthis from ingettingaway e like this; but, if others see us in this in this see us others if but, likethis; e சிமியர்மழ ைலச்ெசால்ைல, ைலச்ெசால்ைல, சிமியர்மழ என், ேயல்!' சிற்றில்நீசிைத திவாய்விைள யாமாயர் 'சீைதவாயத ண்டாய்!எங்கள் vinRivaikuntamSErvarE kOdai vAittamizhvallavarkuRai puttUrman vittucittan tan vEda vAittozhilALargaLvAzhvilli ciRumiyar mazhalaiccollai vIdi vAiviLaiyADumAyar ciRRilnIcidaiyElenRu e’ngaL sItai vAiamudamuNDAi! P words by now,shehasstartedenjoyingsamSlesham tIrvan nAnE”(perumALtirumozhi6.8)etc. Sinam AS

URAM . 2.10 “seethai vAyamudam uNDAi” “seethai vAyamudam 73 (union) with Him and so, sheusesverysoft Him andso, (union) with

ANDAL is soft by nature andsheisagirl; issoftbynature ANDAL

sadagopan.org sadagopan.org C. A B. A A. T வின்றிைவகுந்தம் சித்தன்றன், த்ர்மன்விட் குைற ேகாைதவாய்த்தமிழ் வல்லவர் லார்கள்வாழ்வில் ேவதவாய்த்ெதாழி ேசர்வேர did nOnbu; in order to help them,ot inorderto did nOnbu; Or,we astheirConsort. get kaNNan to to kAman thesedesign destroy notcomeand kaNNan does like aplayforthem.Or,wecancall them‘p is doingnOnbu areallsmall girls;even the truth?They is What (vratam). nOnbu are doing game. If we look at the words “kAman pOdarukAlam” inthe firstpASuram, it looks like they like looks It izhaittal”. ciRRil playof in the with them.. the Ayar with thing same the kaNNan wasdoing that heresuggests phrase of this kOdai’suse vAi amudam”. pirATTi’s sItA from the nectar empe where thenityasUri-slive,andgettoenjoy SrIvaikuNTham theywillgettobein ofme”,orfallatthefeetkAman; think the others embraces He such suffering.When pa with will beunited devotion nAcciyAr with of anubhavam) (ladenwithbhagavad thistirumozhi whochant kaNNan, those unite with vaikuNTham”. blessing constantly, willreceivethedivine auster forbringing paramaikAntins responsible SrI composed byme,ANDAL,thedaughterof child- theirinnocent, Ayar pADigirlssayingin of sItA!Thosewh SweetConsort tirumozhi. “Oh, vIdi vAi viLaiyADum Ayar ciRumiyar vIdi vAiviLaiyADumAyar uNDAi vAiamudam sItai being able to throughbynot aregoing girls thattheseAyarpADi Unlike thesuffering isthephalaSrutiforthis ofANDAL tirumozhi ofthesecond pASuram This concluding DDITIONAL DDITIONAL RANSLATION

THOUGHTS THOUGHTS

FROM S R I S –“

FROM FROM A You, Who, as the Consort of sItA, had the privilege of tasting of sItA,hadtheprivilegetasting astheConsort You, Who, T HAKOPAN them, they do not have tofeel not do them,they her playing girls made sand castles. playing girlsmadesand her S S R R I UV: I PVP: : “

74 the girls are building sand castles only like a fun a fun onlylike castles sand arebuilding the girls The young girls of AyarpADi who were involved The younggirlsofAyarpADiwho ' S

ramapada nAthan without doubt withoutany doubt without ramapada nAthan like words 'Please do not destroy our ciRRil', donotdestroyourciRRil', words 'Please like TAMIZH s of paramapada nAth of paramapada s layful girls’, who wanted to make sure that sure make to wanted layful girls’,who rumAn the same waythatthenityasUri-sdo. rumAn thesame ities to SrI villiputtUr by chanting veda-s chantingveda-s by villiputtUr ities toSrI o learn the pASurams that are in the form of the form thatarein o learnthepASurams s, and so acted as if they were doing nOnbu nOnbu were doing asifthey s, andsoacted pADi girls as He girls was pADi inHisplay as indulging can say that some of the girls inthatgroup cansaythatsomeofthe vishNucittan, who is the leaderofallthe whoisthe vishNucittan,

TREATISE afraid thinking “Whatwill . an andattainSrI A. T I observed. all they vratam the kAtyAyani boonfrom asa night that krIDai all withrAsa bless them thenretu praytoHimand them god. Hemakes water varuNan, the insulting on and clothes without any forbathing all apologize them makes mo totakeanearly oftheyamunA the banks Thegopis -gopikAvastrApaharaNam. skandam tirumozhi. of thethird ofthesegirlsarewhatgodAisgiving outbursts piDittu ….”-“Hecame after us;we will also maDi ivanai vandAn; nAmum aDipiDittu “ivannammai theythink said, once pUrvAcAriyAr chidingtones,toplease praising, and submissive, water and theygetbackintothe their clothes, all thatHehas pranks. Understanding isoneofkaNNan's the tree.Theynowunderstandthis toa Theythenlisten and standperplexed. as before. thetreeagainon thetreebranch climbsup andsits takes allthe the groundand clothes from quickly, from the treevery down gets kaNNan nErizahiyIr”. pOduminO “nIrADappOduvIr, weresti godAandherfriends below. transpiring carefullywhatis tree, watching branchofthekurundai on the they hadcomeandwassitting andwasatthe playing cheerfully.Andlo!kaNNanwaswellupbeforethem pond evenbefore up. Theytakeofftheirclothesandplacethem quickly inthepond they decidetotakeabath from tired becoming sleepingafter would stillbe totheirvillage,veryearlyinthe a pondclose NTRODUCTION The incident described in this tirumozhi comes from SrImad bhAghavatam tenth tenth bhAghavatam SrImad from comes inthistirumozhi described The incident theycan'tfindthem get theirdresses, come outto bathsand their When thegirlsfinish ANDAL and her friends, who just prayed to ka to who justprayed herfriends, and ANDAL RANSLATION N ஸ்ரீ ஆண்டாள் ஸேமத ஸ்ரீ ரங்கமன்னார் திவகேளசரணம் ஸ்ரீ ஆண்டாள்ஸேமதரங்கமன்னார் SrI ANDALsametara’ngamannArtiruvaDigaLESaraNam A நாச்சியார் திெமாழி3.ேகாழியைழப்பதன் CCIY

FROM

A R S

TIRUMOZHI R I S A T HAKOPAN 75 III– sweet, melodious vENu gAnam coming from up comingfromup gAnam vENu melodious sweet, SrI ஸ்ரீ ' morning before sunrise. Thinking that kaNNan kaNNan that before sunrise.Thinking morning rning bath.kaNNanstealsalltheirclothesand rning S and return to their homesbefore kaNNangets return totheir and

tousforourenjoyment,inthetenpASurams under the kurundai tree, and take their baths, under thekurundaitree,and taketheirbaths, TAMIZH go after Him and fight for our clothes”. The go after Himandfightforourclothes”. rns theirclothes,promis ll taking their baths as per the tiruppAvai call tiruppAvai asperthe ll takingtheirbaths with folded hands, try to appeal toHim,by trytoappeal with foldedhands, all His mischief during the previous night, night, theprevious during mischief all His are observingkAtyAyanivratam,andgoto NNan not to destroyth give them back their clothes. Just like a back theirclothes.Justlikea givethem K O

ZHI TREATISE

AZHAIPPADAN :

ing them that He ing them will that He eir ciRRil, arrive at at ciRRil,arrive eir

sadagopan.org sadagopan.org D. A C. A B. A suchattempt. one is vastrApaharaNam” -“kaNNan's Thethirdtirumozhi jIvAtmA. us theSrImadbhAghavatasAra mother yaSodAandintheeyesofalo the eyesof us alltheplayfulpranksof“karugiya In notbecomefamousinSouth AyarpADi had The explanationoffered isth lo is notlikethe ordinary gopi-s for His love Hisactions viewed aslowlyany time. estimated or great in is - 40)ISvaran 30 chapter 33,Slokams he gi explanation is the this and maharshi, Pa tobeunderstood? Howisthis sAdhana-s. theseas supported these and ofleelA-s.Andtheeldershavesupported kinds wo intodemoniac them will throw I SAstra-s), the yonishu -Iwillnottolerate(thosetransgressing AsurIshu ..kshipAmi “na kshamAmi, pUjA orworship. kaNNa thefactthat is to bringout tirumozhi Hiswayofexpressingdisp and thiswas is thatkaNNanbecame angry for incident this iswellknownfrom namely vastrApaharaNam, Theincidentthat bysomeofthegopi-s. worship making, andanexplanation forthatwas mislead thepeoplewh the tracksto and destroy way thechariotopposite todrive askedsumantran (whenrAma in theirpaths misled got is notto night!He darkofthe noticed inthat (darkhuedbo mAmEni” kaNNan having“iRulanna making noise,theydecidetogo ka Thinkingthat startscrowing. even thecock pe With their quickly. togetmarried do vratam decide thattheycango themothers tApam; then viraha daywith every thinner girlsbecomethinnerand end).The pASuram Ayiram nAmam The motherstrytoimprison(kindof!)thegirls Till the days of periyAzhvAr and ANDAL, the youthful leelAs done by kaNNanin leelAsdoneby youthful the andANDAL, Till thedaysofperiyAzhvAr Lord kRshNa declaresthatHewillpunishth Lord kRshNa We hadseenearlierthat kaNNan cameand bySrIPVP. sweetly pondisdescribed followedthegirlsto The sneakywaykaNNan DDITIONAL DDITIONAL DDITIONAL

THOUGHTS THOUGHTS THOUGHTS

FROM FROM FROM at these gopi-s were great maharshi-s who had performed performed had who greatmaharshi-s were gopi-s at these one by one, each girl trying to erase her own foot prints. onebyone,eachgirltryingtoeraseherownfoot m - the nine kinds of relations between paramAtmAand between of relations kinds thenine m - S S S R R R I PVP: I UV: I TSR: ves in response. (SrImad bhAgavatam skandam 10, skandam (SrImad bhAgavatam response. in ves nIla nanmEni vaNNan SentAmaraikkaNNan”in nIla nanmEnivaNNan 76 ve that mankind experiences due to the senses. senses. duetothe mankindexperiences ve that NNan will locate them if they go as a big batch batch abig themifthey NNan willlocate be fooled like the people in tiru ayOddhi, who peopleintiruayOddhi, be fooledlikethe n would not be pleased with any devatAntara anydevatAntara pleased with notbe n would dia. Both periyAzhvAr and ANDAL exposeto andANDAL BothperiyAzhvAr dia. mbs”. Then we see Him performing allthese seeHimperforming mbs”. Thenwe o were going to follow Him into the forest)! the to followHiminto were going o that thegopi-swere in thecellars(afterembraces them- kaNNan SrImad bhAgavatam. Aninterpretationgiven SrImad leasure to them. Thus, the purpose of this Thus,thepurposeofthis leasure tothem. He was not going to permit anya devatA anyadevatA permit to Hewasnotgoing ver, through their tirumozhi-s. They reveal to Theyreveal their tirumozhi-s. ver, through to the pond to take early morning baths and bathsand tothepondtakeearlymorning is being described in the current tirumozhi, isbeingdescribedinthecurrenttirumozhi, rIkshit poses these questions to SrI Suka Suka these questionstoSrI poses rIkshit ose who do not abide by dharma SAstrams- abidebydharma ose whodonot all ways; His actions are not to be under- nottobe allways;Hisactionsare rmission, the girls rush to the pond before the pondbefore the girlsrushto rmission, destroyed thedesignsthatgopi-swere are not a result of His karma, like ours are. are notaresultofHiskarma, likeours dy!) is following each girl without being dy!) isfollowingeachgirlwithoutbeing doing kAtyAyani vratam,

will not come to this pond everagain. Myfriend will notcometothispond th finding andvery sad, humiliated crow.The cock would Sun hasnowrisen.We ourvratam beforeeventhe forperforming do snAnam Icametothepond My friendsand கிைலப் பணித்தளாேய A. T ெபாய்ைகக்குவாேராம், இனிெயன்ம் ேதாழிம் நாம்ெதாேதாம் ேமல்பள்ளிெகாண்டாய், அரவைண பட்ேடாம் யாற்றம் ஏைழைம ராவான்ேபாந்ேதாம், குைடந்நீ ஆழியன் ெசல்வெனந்தான் ேகாழி யைழப்பதன்ன்னம் tugilaippaNittaruLAyE tOzhiyum nAmumtozhudOm inienRumpoigaikkuvArOm Ezhamai ARRavumpaTTOm aRavaNaimElpaLLikoNDAi! ezhundAn Azhiyan Selvan pOndOm kuDaindunIrADuvAn munnam kOzhi azhaippadan P later. meanings mankindwouldenjoythea intelligent that less swallowing, wearepresented withsomeSR’n elders give philosophy. Justasthe underlying bhakti, andthenslowlywewill of the topic of the form presenting thesein bhagavAn isnottobecomparedthebo appealing byintro more these narrations usto great elderswhohavetriedtointroduce ade birthswith tapasintheirprevious intense AS

ANDAL appeals to kaNNan: “Oh, kaNNA, who is tokaNNan:“Oh,kaNNA,who appeals ANDAL URAM RANSLATION 3.1

FROM S R I S common day-to-day events is so that we first get interested in in interested wefirstget sothat is events day-to-day common A T at you have stolen all our clothes. It is getting very cold; we we getting verycold; is allourclothes.It stolen you have at HAKOPAN 77 ducing theseSR’ngArarasa-s.Lovetowards ducing start understanding the deeper significance and significance thedeeper start understanding ' S gAra rasam along with bhakti mArgam, justso mArgam, rasamalongwithbhakti gAra dily love between humans. The idea behind The ideabehind dily lovebetweenhumans. sire to enjoy Him through all their senses. The sire toenjoyHimthroughalltheirsenses. nubhavam first and learn to analyze thedeeper learntoanalyze nubhavam firstand

the importance ofselflessbhaktihavemade importance the TAMIZH sour medicine with a piece of jaggery for medicine withapieceofjaggeryfor sour and Iareprayingtoyou: Please giveusback have finished our baths, andnowstand ourbaths, havefinished indulged in nittirai on AdiSesha! onAdiSesha! in yoganittirai indulged

TREATISE :

sadagopan.org sadagopan.org well inthecoldwaters”. river atveryearlyhoursofthemorning. kaNNan is asking - why did you girls come without my knowing - that is, before I woke up? up? Iwoke -thatis,before myknowing come without did yougirls -why kaNNan isasking reasonwhyweleftbeforethecocksstartedcrowing. Thisisthe been provenwrongnow). has Thatthought the earlymorninghours. sleep during andto night at girls of theAyarpADi both that timeandwon’t at would besleeping help). came toher He that dependedonkRshNa herselfandcompletely only whenshegaveuptryingtoprotect herown efforts, th through to protectherself peop byduryodhana's draupadi's vastrApaharaNam th themselves upprotecting gave ultimately themselves, andonlyhalf-heartedlypleading theclothesaslong won'tgiveback kRshNa (skandam10,chapter22). Thereis bhAgavatam katham nuapararAtreshu sarayUmavagAhate||(rAmA. AraNya16-30). | sukhocita: atyanta sukhasamvRddha:sukumAra: B. A our clothes and protect us!” andprotect our clothes sukumAran, taking his bath in the sarayU river in late night hours”. hours”. night sarayUriverinlate hisbathin the taking sukumAran, kuDaindu nIrADuvAn pOndOm nIrADuvAn kuDaindu kOzhi…pOndOm isba earlier,thisepisode As indicated “I wonder how bharatan, who was brought up whowasbrought how bharatan, “I wonder DDITIONAL “kOzhi azhaippadan munnam”-t “kOzhi azhaippadan

THOUGHTS

: We thought

rAman

FROM

is concerned about bharatAzhvAn taking a bath in thesarayU bath a taking is concernedaboutbharatAzhvAn

we can take our baths beforethecockcrows,becauseYou we cantakeourbaths S : “ R We came with the intent of taking a bath immersing immersing bath a oftaking theintent camewith We I PVP: 78 ere was no intervention by kRshNa, and it was bykRshNa,andit nointervention ere was er us. (It is His practice to enjoy the company thecompany practice toenjoy His is er us.(It sed on the incidence described in SrImad sed ontheincidencedescribedinSrImad with Him for His help.Itisonlywhenthey with Himfor hanks www.stephen-knapp.com at He helped them. (Thisremindsoneof He helped at as the girls were attempting to defend defend to asthegirlswereattempting more elaboratedetailthereabouthowSrI le, where aslong draupadi wastrying in very great comfort and who isa inverygreatcomfort them to do it with both hands. it withbothhands. them todo Hisknowing.Whentheytr without having come anymore, from now on”. Now, anymore, fromnowon”. ownandbother us onYour us.Wewillneverpond for bathing come tothis come tosee I amsleeping”? wakes up. But, we did not think youwouldcompletelydestroyuslikethis”. not think But, wedid aresa alsobecauseYou us You wouldprotect a humanaswellemperumAn.TheytellkaNNan:“Wethought of has traits as kaNNan svAmi, theyalsoknowthatHeistheoneWho kIzh varuvAnai” pin mElAppin ciruvan SiRagennum thisfact Howdidthegirlsknow AdiSeshan”. beauty byleavinglate? backbeforetheco timeandreturned midnight youcouldfinishyour before rise would the Sun fo you left hands, fingersetc.When eyes, of your as to mean‘acircle’,andsincetheSunappears taken Azhi canbe totheSun.Or,term morning, thetermcanrefer inthe from theOcean see that the Sun is up now; soYour Sun isupnow; see thatthe next step). why theyaredelayingthe their baththatearly,onlyinpreparationforSu andnAyakias‘Suna calls theunionofnAyakan He couldcome. They wantedtofinishbathingbefore Him. from alleviate theirpainsofseparation tozhiyum nAnum tozhudOm: Then two girls pair themselves and try to do thea’njali andtryto pairthemselves two girls Then tozhudOm: nAnum tozhiyum ini enRum poigaikku vArOm: “AyppADi elders have separated us from You. You cannot Youcannot You. usfrom have separated elders “AyppADi vArOm: poigaikku ini enRum whatare yougoing kaNNan: So, Wehavebeencompletelyinsulted. ARRavum paTTOm: Ezhaimai kaNNan asksthem:“So, paLLi koNDAi:Thegirlswouldcomplaineith aRavaNai mElpaLLikoNDAi!:“Wethough kaNNan says - It is good for me that the Sun came up; that will help me enjoy the beauty Azhiyan Selvan ezhundAn: That is what You think. We did not think that way. You can thatway.Youcan Wedidnotthink ThatiswhatYouthink. ezhundAn: Azhiyan Selvan Azhiyan: The reference here is to the Sun. Az Azhiyan: Thereferencehereistothe kaNNan asks-Thenwhyaren’tyouleaving?Wh The AyarpADi girls tell kaNNan that just like just tell kaNNanthat girls The AyarpADi what is your problem now thatyouhavecomehere that thinking what isyourproblemnow kaNNan isworried.Heasksth thoughts cannotcometrueanymore. to do to avoid this insult? 79 They did not think that He would follow them. would follow thatHe not think did They reclines onAdiSeshan.BhagavAn’sincarnation cks crow. To whom did you want to show your wanttoshow did you crow.Towhom cks rva rakhsakan who is lying in tiruppARkaDal. islying rakhsakan who rva naiyADal withHim,and a circle, the term Azhian can refer to the Sun. a circle,thetermAzhiancanreferto iyADal’; kaNNan suggests that the girls took took thatthegirls kaNNansuggests iyADal’; aboutHim?NT14.3talks“vinataic baths; otherwise, you should have left during haveleftduring baths; otherwise,youshould r the pond for bathing, you already knew that bathing, youalreadyknewthat r thepondfor hi means Ocean. Since the Sunseemstorise means Ocean.Since hi y to do a’njali with one hand,Heorders y todoa’njaliwithone bharatan, they wanted to take a bath to take abath bharatan, theywantedto er way - if He keeps sleeping or if He or ifHe way-ifHekeepssleeping er at is the delay? (ancient tamizh literature (ancient tamizhliterature at isthedelay? . JustastheyknewthatHeisgaruDan’s t You were really sleeping well on t Youwerereallysleepingwellon em to do a’njali to Him for for Him em todoa’njali so is asking the girls the so isasking

sadagopan.org sadagopan.org இப்ெபாய்ைகக் ெகவ்வா வந்தாய், இப்ெபாய்ைகக் கந்ேதா ! இெவன் குந்ததிங் kURaipaNiyAi kurundiDaik aravilnaDittAi! kudi koNDu vittagap-piLLAi!viraiyEl adumATTOm vidi inmaiyAl mAyanE!E’ngaLamudE! mAlE! tuzhAimuDi madhu in evvARuvandAi? ippoygaikku andO! idu enpugundaduI’ngu C. A our vastrams back. our vastrams as -just Him pray to sothey them, to clothes individually. Him withboththeirhands todoa’njali other.Hesaysbothhave heronehandwith that ofthe together, onejoining out from the tree saying it isHi tree saying the out from see kaNNanonthetreefirst.So,theysayaR not They did takenthem”. have must nArAyaNan, other thanSrIman none kaNNan, whois aremissing; willnotcomehere.Nowourgarments that kaNNan thinking started crowing kaNNan willkeeponpesteringus;now,itisti aregoingtobehumiliated.2.It rise now?We the ordersofemperumAn. Heiscarryingout wealthy (blessed)because everyday, because heisafraid oftheconseque (“bhIshodetisUrya:”- - He ordered byemperumAn has nowarisen. P AS givingtheir Heisnot towards them, compassion Havingno tugilaip paNittaruLAyE: aRavaNai mElpaLLikoNDAi!:Thegirlsthou sUriyan) Sun (pAzhum 1.Whydid this canbeinterpreted. There aretwowaysthisphrase isblessed Sun”. Sun Selvan –“Theblessed the night) ocean(during behindthe was (Sun)who sUriyan Selvan ezhundAn: Azhiyan DDITIONAL URAM 3.2

THOUGHTS

FROM m. SotheystartpleadingtoHim. S R I UV: 80 avaNai mEl paLLi koNDAi; then kaNNan calls then kaNNancalls koNDAi; avaNai mElpaLLi me the others will be coming tothispond. becoming me theotherswill nces of disobeying emperumAn’s orders.Heis emperumAn’s nces ofdisobeying Your name gave sari to draupadi, please give draupadi, pleasegive to sari gave name Your is good that the Sun rose. Otherwise,this Sunrose. goodthatthe is because he is performing the function as functionas the is performing he because rises without fail at the prescribed time time attheprescribed riseswithoutfail ght -“Wecameherebeforethecocks

to this pond now, giventhatnone pond to this kALiyan waspollutingthe water orapond where inapond, beingpresent the enemycrocodile from apond, crying forhelp apo involving severalincidents remembering hoping to please Him and persuade Him to give back their vastra-s. back theirvastra-s. give Him to persuade topleaseHimand hoping mAyanE, the girlsarepraisingHimasamudE, B.A vENDavum tArAnAlinRumuRRUm”(p tugilkaikkoND “vaNDamar pU’nkuzhalAr குந்திைடக்கூைறபணியாய் A. T வித்தகப் பிள்ளாய்!விைரேயல், ! டரவில்நத்தாய் குதிெகாண் மாயேன !எங்களேத, விதியின்ைம யாலமாட்ேடாம் மவின் ழாய்மாேல! pond? We kept removing our footprints as ourfootprints removing Wekept pond? this cometo You toYou.Howdid known is not becausethis today pond this We chose SrImad bhAgavatam. in vastrApaharaNam gopikA the on as follows,based doma’ngaLASasanam vishNucittar) You with merge cannot we anugraham (blessings), the sametimeYoursoulabhyamoreasya powersthatdonotexistin with suchwonderful tree! Listen toourprayers,andplease tree! Listen give backourclothes”. on thekurundai ourclothes Pleasedonotbelittleusbykeeping serpentkALIya! venomous maNi vaNNA! One with such delightful d garland thetuLasi AyarpADi, with Treasure of came tothisparticularpond(weeveneras we that know You How did us? disturb atthisearlyhourand pond tothe come Why doYou ip poygaikku evvARuvandAi? ip poygaikku The reference to “How did you come tothis The referenceto“Howdidyoucome Today, Youareenactingthesameincidentto anddestroyedhispride! onkALIyAn Our ArAvamudE!Oh,gOpAlA,whodancedmerrily BhagavAn is known tobeastav is known BhagavAn RANSLATION DDITIONAL

THOUGHTS

FROM S R I S

FROM A T with his venom. So the girls are asking Him why He came Him whyHecame are asking So thegirls with hisvenom. of the above things are true now. of theabovethingsaretrue

HAKOPAN This is not the pond in which You andweplaynormally. This isnotthepondinwhich a-priyah – (stavyah stava-priy a-priyah –(stavyah S R I PVP: we came here, hoping You won’t find out. find Youwon’t we camehere,hoping 81 eriyAzhvAr tirumozhi2.10.2) ' eeds! One who danced on the hoods of the of the eeds! Onewhodancedonthehoods ccessibility. wehave not reachedtotal Since S ed ourfootstepsaswecame)?OtheGreat u, viNtOymarattAnAl inRumuRRum nd and bhagavAn: the incident of gajendra of gajendra theincident andbhagavAn: nd TAMIZH filled with thesmell of anyoneelse, such asYourgreatnessandat mAlE, vittagappiLLAi,aravilnaDittAi,etc., particular pond” is enjoyed by SrI PVP by by SrIPVP particular pond”isenjoyedby my friends and me in this pond. kaNNA! me in thispond. friendsand my as You like. I have heard my father (SrI myfather like.Ihaveheard as You

TREATISE ah stotram stutih etc). Here stutihetc). stotram ah : honey! Youarefilled

sadagopan.org sadagopan.org not have them to give them to you. toyou. them togive not havethem He placesthegarmentsonbranchesofth back ourclothes”. giveus that topic.Please forYou.Leave isnothing higher agreatfeat.Climbing the kALiyaserpentandperformed and higherlikethis. ease ofaccessibilitytousthatwecanfeel behavewithsuch hand andthelefthand, betweentheright thedifference - notknowing blessed, we cannot do that”. Outofshyn that”. blessed, wecannotdo vaikuNTham, where everyone enjoys You whereeveryoneenjoys vaikuNTham, praise toHim) pleased bythedevotees’ arguing withHim,andsincetheyalsoknowth out th success overthem.Sincetheyarefinding worry abouthowIcamehere?Sosaying,Hest the tree. clothes, back yourgarmentsalso.”Takingthe at Himwithcooleyesandpl glance to them (Hewants thatsomething? is What something?” bedoing you that, shouldn’t need. and theireffects,areaccessibletousalways. toanykarma,havechosen are notsubject sUri-s! paramapadam toallthenitya in darSanam sweet tulasimAlaishowsthatYouarethe theLordofall that Youare itself shows kilamouLi:”-“Ohvarada,wh ISa! tepiSanayan kurundiDaik kURaipaNiyAi kurundiDaik in sari-s keep the if I Only - kaNNan thinks aravilnaDittAi! kudi koNDu Myfeats? I haveperformed howfast kaNNan: Didyoueversee kaNNan - Why are You doing all this research? When you have Me as the phalan, why the phalan, have Meas Whenyou Why areYoudoingallthisresearch? kaNNan - vittagap-piLLAi! viraiyEl: kaNNan: “Okay,becauseIamnotblessed(to adumATTOm inmaiyAl vidi you.Knowing I belongto Yousaid specialnature. knowMy “Younow kaNNan retorts: e’ngaL amudE: Youwho becauseofYoursauSIlyam, nAthan, arevaikuNTha You though mAyanE: Even mAlE: muDi tuzhAi maduvin

Unlike Your state in the midst of nitya-s andmukta-sinSrI inthemidstofnitya-s Unlike Yourstate ease Him with samSlesham). ease Himwith

Please do not climb so fast andri climbso Please donot “ : : “

Give us the vastrams that areon thetreebranches. that us thevastrams Give varadarAjastavam 25 “AdhirAjyam adhikam bhuvanAnAm bhuvanAnAm adhikam “AdhirAjyam varadarAjastavam 25 When Your brother balarAman was away,Youjumpedon Your brotherbalarAman When That is what we like too. But, because we are not that That iswhatwelike becausewe arenotthat too.But, , they resort to praising Him instead. Himinstead. , theyresorttopraising ess, the girls call samSlesham as ‘adu’. ess, thegirlscallsamSleshamas‘adu’.

equally, here You are amongst us are amongst equally, hereYou free tocommandYouhelpuswithwhateverwe 82 take birth among us who are subject to karma-s us whoaresubjecttokarma-s birth among take worlds”. Your crown that has the honey-laden thehoney-laden thathas worlds”. Yourcrown e treeandclapsHis handsandsays- see,I do He startsclimbingtothehigherbrancheson sarvaloka cakravarti! You give Your divya sarvaloka cakravarti!YougiveYour o is the ISvaran of all the worlds! Your crown ofalltheworlds!Yourcrown o is theISvaran arts talkingandshowingoffHisegoin my hand, they will keep asking for them. So keepaskingforthem. my hand,theywill at theLordisastavapriyan(OneWho at they are not going to win Him over by win Himoverby theyarenotgoingto at have samSlesham withyou),Iwillnotgive have samSlesham sk Your life by climbing faster faster sk Yourlifebyclimbing

who are illiterate who areilliterate

Your muDi would have identified you. wouldhaveidentifiedyou. muDi Your different vEsham? a You wear path? Did different in a come You Did spiteofthat? here in manage tocome ங்குந் ேதறி யித்தி, ேதறி ங்குந் வில்லா லங்ைக யழித்தாய்! எம்மைன மார்காணிெலாட்டார், கதாய் ெதன் ெபால்லாங்கீ எல்ேல யீெதன்னஇளைம paTTaippaNittuaruLAyE pallArum kANAmEpOvOm vENDiyaduellAmtaruvOm villAl ila’ngaiazhittAi!nI ERiirutti pU’nkurundu enRukarudAi pollA’ngu Idu emmanaimArkANiloTTAr ellE! IduennaiLamai? P C. A they pray further saying -please do not think we insulted You by saying ‘idu’. saying‘idu’. Youby weinsulted donotthink saying-please they prayfurther donotunderstand. garments? We our stealing us.Whyareyou pondwith andcomeintothe pItAmbaram takenoffYour should have usearlier.Or pond, Youshouldhavestopped samSlesham withus,thatwasdoneduringtheni uLLam. AS

The girlsimplythattheylikeHiscomi madu intuzhAimuDimAlE!-Even then,the ip poygaikku evvARuvandAi? ip poygaikku did‘t The girlsusetheword‘idu’(this;how want If you here?” Your arrival of is thepurpose -“What i’ngu? pugundadu idu en phalananyw pASuram is-any forthis svApadeSam

URAM DDITIONAL 3.3

THOUGHTS

FROM

We had arranged for people to stop You; how did You You You; howdid tostop people had arrangedfor We S R I UV: ng there by calling Him e’ngaL amudE. calling Him ng thereby 83 , if you youwanttodojalakrIDaiwithus, his’ come here?) pointing to kaNNan; then, kaNNan; then, pointing to his’ comehere?) ght. If you did not want us to come to this this notwantustocome ght. Ifyoudid fragrance of the honey-laden tiruttuzhAi in in fragrance ofthehoney-ladentiruttuzhAi here is possible only if He has His tiru tiru He hasHis if only here ispossible

sadagopan.org sadagopan.org enjoy itwhenpeopletalkillof been beneficialtoyou. incarnation. inYourprevious sakeofagirl vanquished la’nkAforthe have thatkindofdesire. donot You yougirls. embracing br tree the fallsfrom fruit that the this;thatis will notstand are not agreeing to embrace Me. are notagreeingtoembrace bath; th and takinga on theshore your clothes Oh, lotus eyed kaNNA! Enough of this test”. ofthis kaNNA!Enough Oh, lotuseyed We willgive You anything boy),whoissittingonth (mischievous kurumbA Oh, that. about please think Atleast, willneverletuscomenearYou! they about this, away ourclothes!us bytaking Don'tYouever People kOdaNDam! great with Your la’nkA destroyed rAmA,who naked.“Oh, makes themstand and side the pond on clothes thatagreatmahAvI asks Himifitisappropriate B. A பணித்தளாேய பட்ைடப் A. T ெதல்லாம்தேவாம், ேவண்ய பல்லாம் காணாேமேபாேவாம் kaNNan -Nothinghaschanged; ifyouwerea villAl ila’ngaiazhittAi! ERiirutti pU’nkurundu Him shameless. theyarenowcalling because kaNNan isadamant enRukarudAi: pollA’ngu idu themandHim. the differencebetween The girlspointout andothe mother, father I have kaNNan -Don’t em manaiyAr kANiloTTAr em manaiyAr kaNNan - Let mebeasmallboy;youallact kaNNan - actisthis? ofboyish kind What ellE! IduennaiLamai? that kaNNan reminds ANDAL pASuram, In this DDITIONAL RANSLATION

THOUGHTS

FROM S

What happened to You now, that You behave like this? You had had behave likethis?You thatYou now, toYou happened What R - I S reason why wearenotagreeing. reason why You looklikeaflowerintheflower-ladenkurundai tree

You.Weareafraidofshame. FROM anch? Even when I have so many relatives, I am desirous of many relatives,Iamdesirous so I have Even when anch? A - wish! We willrun wish! awaybeforethevillagepeoplecomehere. T

You are not thinking ofloka You arenotthinking Not that we do not like that; but, our mothers andelders wedonotlikethat;but,ourmothers Not that HAKOPAN S will slight you if news spreads that You have humiliated havehumiliated thatYou news spreads if willslightyou R I PVP: 84 ' S ere is no difference between us. Even then, you betweenus.Eventhen, difference is no ere think of honor or shame? If our mothers know know think ofhonororshame?Ifourmothers

TAMIZH ran like Him acts childishly andsteals likeHimactschildishly girls' ran e kurundai tree! Pleasegiveusour clothes. kurundaitree! e ll having attitudes like sItai, I would have likesItai,Iwouldhave ll having attitudes like 15 year old girls. Youarekeepingall 15yearold like r relatives? Did I jump from the sky like a sky like from the Ijump relatives? Did r He is none other than Lord rAma and He isnoneotherthanLordrAmaand

TREATISE apavAdamasashame.You : with honor. with honor. place where no one else can watch. place where no oneelsecan are sitting on the top of tree. How can we come there? of tree.Howcanwecomethere? on thetop are sitting la’nkai. Now, destroyed was andthen where sItA la’nkaievenbythrowing arrows have destroyed could You maru-pradeSam; the him towards meant for arrow Your tosend You wereable distance. even froma can dothat arrows, You persona havetobe You yuddham (wrestling), mal- is a it if it. Atleast togoallthewaytherefordestroying have didnot You though இலங்ைக யழித்தபிராேன, இலங்ைக கின்றவாபாராய், அலம ! மிலாதாய் இரக்கேம ெலான் அரக்கநில் லாகண்ணநீர்கள் பலர்குைடந் விழித்ெதங்கும்ேநாக்கிப் பரக்க kurundiDaikkUraipaNiyAi AvaduaRindOm kurakku araSu ila’ngaiazhittapirAnE! irakkamE onrumilAdAi! alamaruginRavApArAi arakka nillAkkaNNanIrgaL Sunaiyil ADum palarkuDaindu parakka vizhittue’ngumnOkkip P தாம்C. A சுைனயில், kaNNan shows His maDi (legs) and asks them to come and sit on them. onthem. come andsit to (legs)andasksthem HismaDi kaNNan shows AS

paTTaip paNittu aruLAyE Pleasegiveusour aruLAyE paTTaip paNittu

pU’nkurundu ERiirutti pU’nkurundu pOvOm pallArum kANAmE ellAmtaruvOm nI vENDiyadu

URAM DDITIONAL 3.4

THOUGHTS - Youbuiltabridgeandwentallthe way todestroyla’nkA,even

FROM - We cannotdothiswhereeverybody cansee.Letusgotoa –“ S R We are willing to do samSlesham with You”. Then, You”. Then, with We arewillingtodosamSlesham I UV: 85 When samudra rAjan did SaraNagati toYou, rAjan When samudra did SaraNagati from kishkindai.But,youwentallthe way to lly present near theenemy.Forthrowing lly presentnear instead of coming to us to the pond, You tothepond, coming tous of instead garments so we canwearthemandwalk sowe garments

sadagopan.org sadagopan.org anxiety. mightcome keep feelingscaredthatsomeone girls startcryingnow.Notwantingtocrybefo place where anyone couldcomeatanytime.Si Th is coming. toseewho through holes looking sideandtriestoplacesomele from another andshrinksHis somedirection coming from are somepeople that pretends and He looksinalldirections out - acting starts wits. He clothesimmediately”. giveour Please sAhasam! that of allthemonkeys that Youarethehead Byclimbingontothekur without stopping. will tellourmothers.Whydon'tYoushowyour shameful predicamentinthispond,wherealotof C. A B. A A. T குந்திைடக்கூைறபணியாய் குரக்கர சாவதறிந்ேதாம் and all the actions that the cetana-s undertake is not an upAyam to attain Him. toattain anupAyam cetana-sundertakeisnot and alltheactionsthat our clothes. theretoget cannot come a monkey. of allthemonkeysinkishkindA. king branch, butitalsohasthedeepermeaningof monkeys hereoutwardlyrefers being thekingof theself-respectof enormous efforttodefend Instead of being compassionate towards us of beingcompassionate towards Instead thesvAp that comments PVP SrI kUraipaNiyAi kurundiDaik AvaduaRindOm kurakku araSu no compassion. tohave kaNNan pretends e’ngum…pArAi parakka vizhittu By repeatedlyreferringtoHisrAmainca la’nkA! Wearesosc who destroyed “Oh rAmA, DDITIONAL DDITIONAL RANSLATION

THOUGHTS THOUGHTS

FROM S R I S

FROM FROM A - T Please giveusourclothesthatarehangingonthe tree.We HAKOPAN

- kaNNan starts making some mischievous cEshTai like cEshTailike mischievous making some starts - kaNNan S S - adeSam here is thatempe adeSam here R R kaNNan now wants to scare the gopi-s out of their wantstoscarethegopi-soutoftheir now kaNNan I PVP: I UV: 86 undai tree, You have established without doubt doubt without tree,Youhaveestablished undai ' S one woman,viz.sItA.ThereferencetoHis one

nce even males could come to that pond, the evenmales tothatpond,the nce couldcome referring to Lord rAmawhowasthedefacto referring toLord aves etc. to hide Himself. Then, Hekeeps aves etc.tohideHimself. TAMIZH re Him,theytrytocontroltheirtears.They body; then, pretends that some are coming somearecoming body; then,pretendsthat rnation, godA is remembering His taking Histaking godAisremembering rnation, is scares thegopi-s. is who arecrying,You climbing fromone there, andkeepsheddingtearswithgreat jump from tree to tree! Enough of your Enough jumpfromtreetotree! dayaitous?Oureyesaresheddingtears to His skillfully jumpingfrombranchto toHisskillfully people come to take their baths, and they baths,andthey totaketheir people come ared that someone will find us inthis find ared thatsomeonewill

TREATISE rumAn is the sole upAyam, :

That pond was a public That pondwasa B. A குந்திைடக் கூைறபணியாய் A. T ெகாண்நீேயறியிராேத, காியபிராேன! ேகாலங் ஓட்ெலன் னவிைளயாட்ேடா, ேகாலச்சிற் றாைடபலங் விரவி, கயெலா வாைள ேவைலப் பித்ெதன்ைனமார்கள் கின்ற கவி காைலக் kurundiDaik kURaipaNiyAi kOlam-kariya pirAnE! koNDu nIERiirAdE kOlac-ciRRADai palavum OTTil ennaviLaiyATTO? vElaip piDittuen-aimArgaL kayaloDu vALaiviravi kAlaik kaduviDuginra P tree. right now, Youarein on thetree not clothes are andclim maram branches kurundai clothes onthe Your with monkeys, Your moving You madesugrIvanaking;henceitiseasyfo is Yourmind monkey. likea branch toanother pranks will lead to. Please give us our clothes and save clothesand pranks willleadto.Pleasegiveusour top hands their in spears here with will rush lear our brothers If us. bothering our legsand this coldwater of out tocome we arenotable AS ANDAL is displayingiDaiccibh ANDAL Since youtookawayall “Oh dark-huedkaNNA! our clothes andaresittingonthetree, URAM DDITIONAL RANSLATION 3.5

THOUGHTS

FROM S R I S

FROM A T character is also like that characterisalsolike HAKOPAN S Avanai (acting like an AyarpADi girl), though she also Avanai (actinglikeanAyarpADi girl),though R I PVP: 87 . The small and big fishes in the pond are biting biting the pondare in fishes big . Thesmalland ' unish You. Just imagine what all your childish imagine whatallyourchildish unish You.Just S n about the mischief You are doing to us, they they doing tous, are You n aboutthemischief r You tobeakingofthemonkeys.Because r You

TAMIZH give us our clothes that are on the kurundai kurundai the on our clothesthatare give us like that of the unstable mind of a monkey. ofa mind unstable the of that like bing on to the next tree. Even though our our bing ontothenexttree.Eventhough us from the biting of the fishes”. of the biting usfrom

TREATISE of a monkey. Youarekeepingour of a :

sadagopan.org

sadagopan.org suffering atthehandsoftheirbrothersworseth suffering out thatifHe bypointing simultaneously actions. byyourown upon yourself them. are hurting multitudeofthesefishthat not onebuta just givetheonesontreebranches. andkeepstherestontreebranches. ask forthese?” you see garmentsandsays“Did with colorful and His head on one Hisbody, on one cloth You rushedtosavetheelephant”. thus, Thinking hands andfeet. about Your shouldnotbeworrying with hishurtingfoot,You when Yo felt that ra’ngarAja stavam2-57).You in ahurry-(“atantrita-camUpati-prahita-h care towear maNi pAdukA-sthat did not and the vAhanam, to togeton hand a helping togive mudaliyAr sEnai for not wait “When anelephantwas forHim. will ringabell th heart, thinking toHiskind girls trytoappeal leg. Now,wearebeinghurtbyfish”.The save theelephant whenacrocodilesnatchedhis So, she wants to remind Him of that. Him ofthat. So, shewantstoremind cometosavehimearlier did not bad thatHe uLLa tiru perumAL’s sametime atthe knows paTTaip paNittaruLAyE paDiRRai ellAmtavirndue’ngaL kUttADa valla em kOvE! kuDattai eDuttERaviTTuk vEdanai ARRavumpaTTOm viDattEL eRindAlEpOla tALgaL emkAlaikkaduva taDattavizh tAmaraippoygait P AS kaNNan - Girls - They do fityouwell;Younothaveto - They Girls come;Iwillnotgiveth kaNNan –“Letthem In additiontopleadingwithHimandpraisi So, godA tries to remind Him of asimilar plight “You came running (without even caringfor even (without running “You came

URAM 3.6

That wasasorrowthatinflictedby You normally wear on Your feet etc., but rushed out to help help etc.,butrushedoutto normally wearonYourfeet You

“vastra apaharaNam”-thanks www.kamat.com 88 does not return their clothes,Hewillendup does notreturn astam, asvIkRta-praNIta- maNipAdukam” - - asvIkRta-praNIta-maNipAdukam” astam, how these are very fitting for Me? Canyoustill these areveryfittingfor how m - after He saved gajEndran,Hewasfeeling m -afterHe ur ASrita bhaktan elephant was prayingtoYou elephantwas bhaktan ur ASrita and came only after he had suffered so much. so and cameonlyafterhehadsuffered an theyaresufferingat one as His uttarIyam; He decorates Himself decorates asHisuttarIyam;He one at mentioning the fish nibbling at their feet the proper parivAram and paraphernalia), to and parivAram the proper ng Him, the girls alsotrytothreatenHim ng Him,thegirls caught by the foot by a crocodile, You did Youdid footbyacrocodile, caught bythe e garments Icollected”.Hestartswearing e garments give those garments You are wearing now; garments Youare give those for them, by forthem, pointing outthatnowitis someone else;youbroughtthissorrow His hands right now. action? You are the One who took our vastrams and got on the tree”. on the got vastramsand our Youarethe Onewhotook action? when Ihavebeensuffering foralongtime. biggerth much Mysorrowis am goingthrough? ofinsectsandwormson tothenumber is nocount B. A பணித்தளாேய பட்ைடப் A. T ேகாேவ, வல்லஎங் கூத்தாட பற்ைறெயல் லாம்தவிர்ந்ெதங்கள் யாற்றம்பட்ேடாம் ேவதைன விட்க் குடத்ைத ெயத்ேதர கவ, காைலக் தாள்கெளங் விடத்ேத ெளறிந்தாேலேபால தடத்தவிழ் தாமைரப்ெபாய்ைகத் the dexterity like You tomove around them in theairandcatching (mudpots) kuDam-s up adept attheartofthrowing (one whois kUttA us.Oh,kuDamADum stinging scorpions the stemsoflotusflowersrubagainstour non-poisonous scorpions. scorpions. non-poisonous like themsorrow shoregives on the pond thelotus but, scorpions; trouble likepoisonous bother them. will lotuspond theother ontheshore, iftheyget them; pricking bathe, thelotusstalksare varuvAnE” -tiruvAimozhi8.5.1HeHimselfis ta SAmat tirumEni SAyal sevvAi mugizhadA, kAl se’nkanivAi”-tiruvAimoz has is kaNNanwho lotusthat the caught by theshore. -thengeton says scopions;kaNNan their legslike Girls: kaNNan -Ihavebeensittingonthistreeform vEdanaiARRavumpattOm: pOlE eRindAlE viDat-tEL taDattavizh tAmaraip poygai: arepricking lotusstalks forever;the inthepond cannotstay thatthey The girlsplead “On theoneside,fishesarebitingusa DDITIONAL RANSLATION “ How can you blame us kaNNA, when Your kaNNA, when us canyoublame How

THOUGHTS

FROM S R I S

FROM hi 9.7.3. tUya “kaNNA! kaNkaikAl Seyya malargaLaccOdi A T

HAKOPAN But, even if they get on to the bank, they will only get get ontothebank,theywillonly But, evenifthey S . Giveusbackoursilkgarments.” R I PVP: 89 ' “Sekkamala (se’nkamala) talar pOlum kaN kai kai “Sekkamala (se’nkamala)talarpOlumkaN N pASaDaiyA tAmarai nIL, vASat-taDam pOl pOl vASat-taDam nIL, tAmarai N pASaDaiyA S nd wetrytoescapebymovingaway.Butthen

TAMIZH like a lotus pond. In the pond wherethegirls Inthepond alotuspond. like legs and bother us. It feels like venomous legs andbotherus.Itfeelslikevenomous an yours.Youaresayingyousuffering the time you girls got into the pond.There the gotinto time yougirls the ! Please do not bother us, who do not have whodonot Pleasedonotbotherus, ! this tree. Is there a limit to the trouble I thistree.Istherealimittothetrouble

TREATISE sorrow is the result of Your own of Your is theresult sorrow

The lotus stalks in the pond give give inthepond stalks The lotus :

sadagopan.org sadagopan.org that You can play with kuDam-s (vessels)by that YoucanplaywithkuDam-s tr girls by way ofcollecting mischievous You havea C. A pU’nkurundu eRiirAdE pU’nkurundu pOraviDAi e’ngaLpaTTai ammanaimArkANiloTTAr Arvam unakkEuDaiyOm UzhiellAmuNarvAnE! Uragam sAlavumsEyttAl seydAi! nIdiillAdana ayarkkinROm nIrilE ninRu P trouble any way. trouble any vastram,andtheywillbein gotkaNNan’s howthey willaskthem theirparents girls saythat kaNNan offers usourgarments”. pranks, give crowd ofgirls”. atthejunc kuDak-kUttu performing shamelessly to stay on this tree with patience. treewithpatience. to stayonthis our parents will askuswherewegotthem. our parents fordrau (justlikeYoudid with Yoursa’nkalpam donot garments! We old we wantisourown, branches. on thetree head,standing onYour ourgarments thatcontain thebundles dancing with They pointout:Justasyoudanceinthestreet also say gOvinda nAmam and the one vastram will multiply intoseveral. vastram will also saygOvindanAmamandtheone draupadi tocoverhers for produced alongsari AS paDiRRai ellAm tavirndu e’ngaLpattaippaNitt tavirndu paDiRRai ellAm in valla specialize em kOvE!:“You Who eDuttEraviTTukkUttADa kuDattai Girls: Is this the waytocollectcrowdof Girls: Isthis Iamgoing yoursorrow. inlessening not interested didit,Iam I -Eventhough kaNNan e’ngaL paTTai: kaNNan then offers His own e’ngaL paTTai:kaNNanthenoffersHis In response to their plea to give back their In responsetotheirpleagiveback

nAmam asHisgOvinda girls?Just beenoughforsomany vastram How willkaNNan’s URAM DDITIONAL 3.7

THOUGHTS

FROM S R I UV:

90 throwing them in the air and catching them. them. airandcatching inthe them throwing dresses, kaNNan says that He can’t find them. them. find thatHecan’t kaNNansays dresses, want new vastrams that You may createforus that You want newvastrams s withalotofkuDamsonYourhead,Youare girls? You have another method of doing that; You haveanothermethodofdoingthat; girls? elf in the midst of the kaurava-s, the girls can thegirls elf inthemidstofkaurava-s, His own vastram for them to wear, but the but the towear, own vastramforthem His pdadi). Ifwewearthenew ones Yougiveus, vastram for them to wear. They say:“What towear.They vastram forthem tion of the four streets and thusgathera streets four tion ofthe ying to show in the junction of four roads, four roads, of inthejunction ying toshow aruLAyE –“Insteadofdoingallkinds B. A A. T ராேத ேதறியி ங்குந் மார்காணிெலாட்டார், அம்மைன ேபார விடாெயங்கள்பட்ைடப் வாேன, லாணர் ஊழிெயல் ஆர்வ னக்ேகைடேயாம் நீதியல் லாதனெசய்தாய், ஊரகம் சாலம்ேசய்த்தால் நீாிேல நின்றயர்க்கின்ேறாம் because it won't meet with theapprovalofou meetwith because itwon't we arestuckwithyou.Ourhearts here. Now, loudly andcallourrelatives inthevillage,butthat mi this and doingall on thetree seated safe “We arefreezing inthewater andcan'tcome committi shamelessly kaNNan for godAchides in thekurundaitreethatisfullofblossoms.Innextthree pASurams, suffering caused by You. by You. caused suffering ha So, You ourselves. others andby by inflicted in Yourstomachandprotectedit. everything complain. away. So,we cannotgoand ofMe. because through aregoing You folksallthesufferings to thevillage not hearin pretending thatHeis is kaNNan nIrilE ninRu ayarkkinRom nIrilE ninRu Uzhi ellAm uNarvAnE! - When the whole universe was under deluge, Youkept -Whenthewholeuniversewasunderdeluge, Uzhi ellAmuNarvAnE! do? to intend kaNNan -So,whatdoyou sEyttuAl– alas! TheUragam sAlavum village nIdi illAdana seydAi! illAdana nIdi pranks. mischievous thatbutalsoactsoutsome onlyignores kaNNan not kaNNan DDITIONAL RANSLATION

- I am used to doing these because I am independent. Iam because these todoing am used I -

THOUGHTS

FROM - S Do not indulge in non-dharmic actions. actions. in non-dharmic Do notindulge R I S

FROM - A Look atthehardshipsweare T HAKOPAN ng atrocitiesbynotreturnin S

R I PVP: 91 r mothers. Please give us back our clothes.” our clothes.” r mothers.Pleasegiveusback ' S schief and unjust acts. We would like to wail wail to schief andunjustacts.Wewouldlike are with You, but we can't be united with You unitedwithYou wecan'tbe You, but with are You havetohelpwhenwesuffer fromsorrow

out becausewehavenoclothes.Butyouare TAMIZH ve totell us how we should escape from the g the pleas from godA, and is happily seated happily seated andis pleasfromgodA, g the is not possible, because it is too far from farfrom becauseitistoo isnotpossible, is farfromhere.Ourhousesarealso

TREATISE going through inthewater. through going g back the girls'garments. g backthe

: You can go and complain and complain cango You

sadagopan.org sadagopan.org down before we come out. we comeout. down before people willbeangrythatitwasbecauseofYo about think go aboutthenextcycle ofcreation,evenattheti asleep. Nowonlywerealize thatYouarethe C. A kurundiDaik kURai paNiyAi kURaipaNiyAi kurundiDaik kOmaLa AyarkozhundE! iduSonnOm cikkenanAm SemamEl anRiduSAlac tollaiirAttuyilvAnE! tUmalark-kaNgaL vaLarat maRRumi’nguellArumpOndAr mAmimAr makkaLEallOm P mothers will not letus.Wewillgettheirpe mothers will good; weall love You. good. me fromdoing heart is not agreeing togiveyourclothes. heart isnotagreeing beauty. His facetowar reachable branches.Hethenturns AS -Pleaseget downfrom eRiirAdE pU’nkurundu ammanaimAr kANil oTTAr - We would love to have samSlesham with You. But, our You. But, lovetohavesamSleshamwith -Wewould kANiloTTAr ammanaimAr say yo is notenoughifyoujust kaNNan -It doing You from wearenotobstructing realizethat -Youdonot Arvam unakkEuDaiyOm all obstructing But youare good. doing not stopMefrom did universe kaNNan -That Uzhi ellAm uNarvAnE! -Wecameveryearly Uzhi ellAm

Pleaseplace pattai- e’ngaL pOraviDAi in un- stick andkeepsthem theclothesinHis and thenplaces - okaycatch So, Hesays the if Hegives itisenough The girlssay towearyourgarm want Youall kaNNan -I URAM

DDITIONAL 3.8 .

THOUGHTS

FROM S R I UV: I will make it agree and then give you. Iwillmakeitagreeandthengive rmission and then do the samSlesham. the samSlesham. andthendo rmission our garmentsonreachablebranches. 92 clothes even if His heart does not agree. doesnotagree. clothes evenifHisheart One who neversleep,andkeepthinkinghow to u we were delayed in coming home. Pleaseget u weweredelayedincoming u loveMe;youarenotactingyourwords. me ofpraLaya,whenthereisnothingleftto ents, be happy, go home and play; but,My homeand ents, behappy,go ds some flowers and pretends to enjoy their their toenjoy andpretends ds someflowers in the morning, thinking that You will be Youwill that thinking in themorning, the tree. If you stay on the tree, our the tree,our thetree.Ifyoustayon united with You. with united know that You would wake up before us and come here. upbeforeusandcome wouldwake You know that thatis girls likeus; with having samSlesham folks who will be a hindrance to our samSlesham? samSlesham? beahindrancetoour will folks who who areofmarriageableagetoMe. You know Me know. will cometo pranks,theywi mothers. IfYoukeepdoingthese all thewomenofAyarpADi,thereareotherelde B. A A. T குந்திைடக் கூைறபணியாய் நாமிெசான்ேனாம், சிக்ெகன ேகாமள ஆயர்ெகாந்ேத ! வாேன, ராத்யில் ெதால்ைலயி சாலச் லன்றி ேசமேம ேபாந்தார், ெகல்லாம் மற்மிங் வளரத் கண்கள் மலர்க் மக்கேளயல்ேலாம் மாமிமார் garments that You have placed on the kurundai tree.” tree.” kurundai onthe Youhaveplaced garments that Youplayonusinreturnforallourlo prank that Believing this,wecameto thistime thepondat part. inthelater sleepsoundly then and the night part of in theearlier pranks allYour You do themjustlikeYo in-law also.Donotinsult mothers- and beYouraunts are olderpeoplewhocould pond. There in this ones not theonly SemamEl anRu idu SAla anRuidu SemamEl morepranks. in some so, Hestartsindulging Saying kaNNan -Whatistheuseinsayi tUmalark-kaNgaL vaLarat tollai irAt tuyilvAnE! kaNNan -IfIgetthatblame,thenwillsa “We, thegirlshere,may be oftherightageto mAmimAr makkaLE allOm maRRum i’ngu ellArum pOndAr ellArum maRRum i’ngu allOm makkaLE mAmimAr DDITIONAL RANSLATION

But, what You are doing now will makethat nothappen. But, whatYouaredoing now will THOUGHTS

FROM S R I S -

FROM What You are doing is not good for us. for not good is are doing What You A T HAKOPAN S ng that? You see Meherenow. You that? ng R I PVP: 93 u are troubling us! KomaLak-kaNNA, normally KomaLak-kaNNA,normally u aretroublingus! ' why we brought the elders with us. We did not we broughttheelderswithus.Wedid why S

TAMIZH ve for You is not fairatall!Pleasegiveusthe for You ve ll goandtelltheothers,villagefolks ll y -I am onlydoingtheseprankswithgirls , but nowweareinthispitiablestate.The , be related to You as your devi-s, but, we are be relatedtoYouasyourdevi-s,but,weare rs here who are fit to be Yourauntsand rs herewhoarefitto very well; why did you bring theseelderly verywell; why didyou - We thought you would be sleeping after sleeping you wouldbe We thought

TREATISE

- Since this is a nOnbu by by is anOnbu - Sincethis :

We wishtobealways

sadagopan.org sadagopan.org branches. beautiful onyou;weare not askingforthevast gracious they look on My softbody. lookonMy gracious they and placestherest vastrams some oftheir realize that, bad things will happen. will realize that,badthings P மசிைமயி லீ!கூைறதாராய் க்கும், விட்ட் ஆணாட ண்ட வஞ்சகப் ேபய்ச்சிபா இக் கன்னியேராைம, நின்ற அஞ்ச உரப்பாள்அேசாைத காாி ெளல்ற்பிைழத், ெநஞ்சுக் கம்ெசய்யப்ேபாந்தாய் கஞ்சன் வைலைவத்தவன் maSimaiilI!kURaitArAi va’njagap pEyccipAluNDa ANADaviTTiTTirukkum a’nja uraippALasOdai ninRaik-kanniyarOmai ne’nju dukkamSeyyappOndAi kAriruLellilpizhaittu ka’njan valaivaittaanRu right, if it is you who said likethat. you whosaid right, ifitis AS kurundiDaikkURaipaNiyAi kozhundE! kOmaLa Ayar kaNNan – “Let me go to hell for having brea to hellforhaving go kaNNan –“Letme cikkena nAm iduSonnOm cikkena nAm scared -Oh,who is kaNNan actsasifHe nAm idu SonnOm saidso? kaNNan -Who

URAM

3.9 - We said so. We said - Don’t think this is a game. This is the truth; if You do not ifYoudonot thisisagame.Thisthetruth; Don’t think 94 on the tree branches, and declares: See how the treebranches,anddeclares:Seehow on rams Youarewearing, buttheonesontree can ignore AcArya vacanam? Whatyousayis can ignoreAcArya ched this AcArya vacanam”. He then wears vacanam”. Hethenwears this AcArya ched - Yes, yes, they look very Yes, yes,theylookvery soon afterYouwereborn; YoucametoAyp-pA and father vasudevan toYour sorrow brought of because Him atbirth, saved darkness that B. A A. T At that time, only darkness protected Hi only darknessprotected At thattime, werereadyto hisservants kamsanand compassion. Himself; ther protect small baby,Hecouldnot piLLaiuRa’ pukkadum”. a’ngor Ayk-kulam pOi anRuannaipulambap “vI’ngiruLvAipUNDu 6.4.5 plans. AzhvArsaysintiruvAimozhi fromkamsan’s escape kaNNan helped darkness thus, night; asleepduringthe vasudevan fell prison inthe darkness matched the around; kaNNan’s tirumEni AyppADi, to mathurA from tookkaNNan vasudevar thenight During kaNNan making sure plansfor made kamsan mAyan” SeydiTTa amudAamudu viDap-pAl kuzhaviyAi forHim. namm is nectar poison concerned, only by Him. He rulethat“Poisonwi kaNNan? The being the One who evenmoreestablis svAmi became being jagat set this rule,6.39 -pUtanai’spoisonladenmilkbecamenect He can also decide that as far as He is vibhUti and leelA vibhUti by trying to destroy You. destroy You. by tryingto vibhUti andleelA vibhUti Him. to reprimand Sofar, thegirlsHim, suchasSiSupAlan. ha wordstowards whouseinsulting to those Hewillalsodogood pANDava-s; like thepa’nca our garments! give usback if itwas as milk poisonous pUtanA's drinking them. Towhomcanwego OhYouwhoputupashowofdeceitby andvoiceourgrievances? pran mischievous the for You chiding of Instead whatsoever. discipline with no Yougrow isletting mother Your Youcommit, the injustice that allforhaving thiskindoffunbymaking maga mother (“orutti by another up brought one motherandbeing to bybeingborn tosurvive Youmanaged You, wished todestroy ne’nju dukkam Seyyap pOndAi ninRaik-kanniyarOmai ne’nju dukkamSeyyap kAriruL ellilpizhaittu “stanyam tad visha sammiSram rasyamAsIt sammiSram rasyamAsIt visha “stanyam tad ka’njan valai vaittaanRu pray toHim, thosewho -Hewilldogoodto ofpeople kinds two goodto does kaNNan kamsan kRshNa!When Thepranksyouplay!Oh,dark-hued “Oh, shamelesskaNNA! DDITIONAL RANSLATION

THOUGHTS

FROM S - “He Who survived as a result of the deep darkness of the night”. “HeWhosurvivedasaresultofthedeepdarknessnight”. R I S

- The day kamsan was trying to throw a net on both the nitya anetonboththenitya - Thedaykamsanwastryingtothrow FROM A T HAKOPAN ll destroylife,andnectarwill S RI m. We all should surrender todarkness”. m. Weall should surrender PVP: 95 ve praised Him and it did not help. Nowtheytry ve praisedHimanditdidnothelp. , the watchmen who were watching devakiand werewatching watchmen who the , ' us stand like this without any garments? Forall likethiswithoutanygarments? us stand nAi piRandu oruttimaganAi vaLarndu”). Was ngAvillidAsar says:“BecausekaNNanwasa S amRtam and sucked her life out of her! Kindly of her!Kindly out herlife sucked and amRtam which He could humiliate them now. “You “You them now. humiliate whichHecould

hed. How did the poison become nectar for for nectar the poisonbecome Howdid hed. cannot escape. Still darkness protected Him. Him. protected Stilldarkness cannot escape. AzhvAr says in tiruvAimozhi 1.5.9 - “tUya in tiruvAimozhi1.5.9- says AzhvAr TAMIZH e was no one to protect Him also with great Himalsowith was no onetoprotect e Di to make the other women folk suffer. We other womenfolksuffer.We tomakethe Di Your mother devaki because You left them Your motherdevakibecause Youleftthem jagad-guro:” - harivamSam vishNu parvam parvam vishNu -harivamSam jagad-guro:” ar for kaNNan; after that the state of His afterthatthestate forkaNNan; ar ks You do, she delights in learning about in learningabout she delights ks Youdo, destroy the child as soon as it was born. destroythechildassoonitwasborn.

TREATISE - sustain life”,wasestablished Now, these girls hate this girlshatethis Now, these :

sadagopan.org sadagopan.org relation with you whatsoever. relation with Youare ofwomen. sorrow know the pe aRiyAda kaNNan: “YouarepeNNinvaruttam anddidnotdoMy you askedforprotection, till that Iwaited Me.Iamashamed before youasked you come andprotected should have milk demoness’s the milk and mother’s betweenYour didnotknowthedifference demoness, and ofa the milk who drank va’njagap pEyccipAluNDamaSimaiilI! toothers? Mebycomplaining couldcontrol You you think Shethin tirumozhi 7.8. atayoung somuchmischief son ismaking hear that,wefeellike-whydidcome ?” -thattoo,notwholeheartedly,anddoes this girls like pADi Ayar misery to you cause kaNNan -“Can saysto just Yasodai makkaLai”. 10.7.11-“a’ngana scared. periyatirumozhi not going to discipline Him and starts giving Him andstarts discipline to not going alreadytro uncontrolled male”.kaNNanwhowas reprimand You becausesheisawomanlikeus, You reprimand C A but that became aprimecaus but thatbecame thought ‘this’(idu–meaning‘You’)thatesca we know the plight the demoness (whocame togivemilk)suffered. plight thedemoness we knowthe afearinyou.Wecannotcompla you tocreate Thereisalsonousecomplainin from histown. ba You(asa when hehad even escaped fromhim “Oh be Rshis, pleased. My father should ha yadIdRSair_ahamviprair_upastheyair_ | hi mamAtulA hRIreshA me “prasIdantu bhavanto If itwasrAman,Hewouldknowourso kURai tArAi irukkum ANADa viTTiTTirukkum – “You who haveb –“You viTTiTTirukkum ANADa a’nja urappALaSOdai yaSOdai a’nja uraippAL - yaSodA does not say an not does yaSodA - uraippAL yaSOdai a’nja no use Who canwecomplainto?Thereis DDITIONAL - Instead of reprimanding Him sternly, ya Him sternly, Instead ofreprimanding

- Be whoever you want to be. Justgive - Bewhoeveryouwantto THOUGHTS ks she has done her duty. kaNNan gets mad at the complainers - did did - the complainers mad at gets kaNNan herduty. ks shehasdone -

e for making ussuffer”. e for If we go and complain to yaSOdai thinking that she will that shewill and complaintoyaSOdaithinking Ifwego FROM S One without any shame,unlikerAma. One withoutany R I UV: to tell her? That kaNNan is better thanher. better ThatkaNNanis to tellher?

- (maSimai - shame). “You are the shameless boy -shame).“Youare- (maSimai theshamelessboy rrow. Lord rAma saidtotheRshis- rrow. Lord upasthita: ||“(ramA.AraNya.10.9) 96 age” - “tollai inbattiRudi kaNDALE” - perumAL -perumAL kaNDALE” “tollai inbattiRudi age” - hundred times more troubletothegirls. timesmore hundred m tImaigaL SeyvargaLO nambi! Ayar maDa nambi!AyarmaDa SeyvargaLO m tImaigaL ped from kamsan’s net will protect womenfolk; netwillprotect womenfolk; ped fromkamsan’s in to those who were sent by kamsan, because because kamsan, were sentby who to those in duty without beingasked”.Thegirlsnowtell without duty not strictlyenforcean g to friends like yaSOdai; she will not chide likeyaSOdai;shewillnotchide g tofriends she does not do anythi she doesnot complaining to enemies like kamsan;You like enemies complaining to by) injail.Anyway,heisnotgoingtoleave ve protected you earlier itself. At least, I Atleast, protected youearlieritself. ve rumAn” - You are the Lord who does not Lord whodoesnot rumAn” -Youarethe ubling the girls now sees that yaSOdai is is thatyaSOdai nowsees girls ubling the ything that can scare You. In fact,sheis scareYou. ything thatcan een left free to roam aroundlikean toroam een leftfree us our garments. We do not want any any not want Wedo us ourgarments. SodA feels proud, thinking that “our proud,thinking SodA feels y discipline.Whenwe ng to make You feel

eternally. thattheywillreach andindicates tirumozhi outlines thephala-stobederivedbythosewh A. T ைவகுந்தம் வல்லவர்தாம்ேபாய், ஈைரந்ம் ேனா மன்னிய மாதவ ேகான்பட்டன்ேகாைத, ைவயர் இன்னிைச யால்ெசான்னமாைல யாட்ைட, காிய பிரான்விைள சூழ்ந்த ெபான்னிய மாடங்கள் கன்னிய ேராெடங்கள்நம்பி vaikuntam pukkiruppArE manniya mAdhavanODu tAmpOi Iraindum vallavar mAlai Sonna inniSaiyAl puduvaiyar_kOn bhaTTankOdai ponniyal mADa’ngaLSUzhnda kariya pirAnviLaiyATTaip e’ngaLnambi kanniyarODu க்கிப்P -“aRindu telling Youanythingnegative than were born. timeYou atthe defeated himright Your well-wishers.Ifwethinkofgoinga nortopeoplewhoare toYourenemies, Wecanneither complain milk. her guise ofdrinking she knows Youanything,because scared totell பாேர a male. AS In concluding this third tirumozhi dealin tirumozhi third this In concluding ANADuvadu - To roam around and indulge inall -Toroamaroundandindulge ANADuvadu URAM

RANSLATION yaSodA, and complaining to her is turning out heristurning to and complaining yaSodA, 3.10

FROM S R

I S A T HAKOPAN

koNDEn unakku a’njuvan ammam taravE”. koNDEn unakkua’njuvanammam 97 nd complaining to kamsan, we knowthatYou nd complainingtokamsan, ' S SrI vaikuNTham and do service to the Lord Lord anddoservicetothe SrI vaikuNTham g withgopikAvastraapaharaNam,ANDAL

o learn and recite the ten pASuram-s ofthis o learnandrecitethetenpASuram-s TAMIZH There is no one who is a greater well-wisher There isnoonewhoagreaterwell-wisher that You sucked the life of putanA in the in of putanA thelife sucked that You kinds of acts just because of being born of beingborn because of actsjust kinds to beuselessalso.Shewillafraid of

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sadagopan.org sadagopan.org indicating thedeeploveth mAmimAr (3.8)”, ofyour the daughters them all and they surrender to Him. By referring to the gopi-s as “mAmimAr makkal - we are (Youcametogivegrief SeyyappOndAi” dukkam seidAi”(You 3.4), “nIdiallAdana - monkeys of the theking (Youare aRindOm” Avadu 3.4), “kurakkuaraSu - pASuram compassion words li Even thoughtheyallchideHimwith young age) can relate to this intense love on a one-on-one basiswithkaNNan. loveonaone-on-one intense relatetothis young age)can paz devoteelikegOdA(pi’njAip accomplished C. A B. A D. F payakkumE” (7.9.11) tribhir_anvitam” but agamethatparamAtmAplayed is the One who isnarratingittous). is theOnewho to also beunderstood should popularly known, the previo SrImad bhAgavatam.Thesubjectof nityakai’nkaryam. performing withHimforever, be united beble onthesewill who meditate them, those for Him. Hismi knowing without words they trustkaNNan’s with rAgam, it will be sweet for everyone like a garland for emperumAn. foreveryonelikeagarlandemperumAn. itwillbesweet with rAgam, anyrAgamorsung without thisisread rAga-setc., for us,whether uswiththe been givento PVP notes with theassociatedrAga-setc.SrI The incident described in this tirumozhi - vastrApaharaNam, is well known through iswellknownthrough -vastrApaharaNam, tirumozhi inthis described The incident tAm pOi: Just as kaNNan came to the place of the gopi-s to play this divine game with viLaiyATTai kariya pirAn kanniyarODu gOdA and the girls feel that kaNNan made th girlsfeelthatkaNNan gOdA andthe nammAzhvAr also points out about tiruvAimozhi: tiruvAimozhi: out about alsopoints nammAzhvAr rAmAyaNam bAla kANDam 4.8 bAlakANDam rAmAyaNam inniSaiyAl SonnamAlai inniSaiyAl DDITIONAL DDITIONAL ROM

S

R I TSR:

( kAvyamissweetwhetherreadorsung). : THOUGHTS THOUGHTS

the term ‘kanniyar’ implies that the gi the impliesthat the term‘kanniyar’ .

- at jIvAtma should have towar at jIvAtmashould

- FROM FROM This composition that has been given to us by godA pirATTi, tousbygodApirATTi, has beengiven that This composition godA is saying here that itis notreally kaNNan’s mischief, with jIvAtmAtobecomeunited. S S R R I PVP: I UV: Arvam unakkE uDaiyOm (3.7) etc., ANDAL is etc.,ANDAL uDaiyOm (3.7) Arvam unakkE 98 “pAThye geye ca madhuram pramANais “pAThye geyecamadhuram ssed to go to His place - SrI vaikuNTham, and His place-SrIvaikuNTham, to togo ssed ke “irakkam onRum ilAdAi” (One who has no (Onewhohas ilAdAi” onRum ke “irakkam that even though the original compositionhas eventhoughtheoriginal that huttAL - one who realized bhagavAn at a very bhagavAn ata realized huttAL -onewho be equally authoritative (since godA pirATTi pirATTi godA (since equally authoritative be us tirumozhi-ciRRilSidaiyEl,whilenot as did all the wrongful things - 3.7), “ne’nju -3.7),“ne’nju things all thewrongful did em all His own by His mischievous pranks. pranks. Hismischievous Hisownby em all to ourheart- 3.9) etc.,Hisbeautyenthralls schief and they are of good matching age andtheyareofgoodschief matching rls are all of the innocent agewhen rls areallofthe ds the paramAtmA. Only ands theparamAtmA.Only “e’nganE Sollilum inbam inbam “e’nganE Sollilum

B. A A. T I conduct. dharma an ANDAL whoisavRttavati (fullof has beenactinglikeavRttahInan(lackingdi kaNNan. Asimilarexplanationwasgiventhere ademi-god waspleading tokAman, she tirumozhi ofANDAL'sex as theindication this interprets PVP SrI means? istheonly withtheactionsofoneforwhomHe inconsistent Why ofpairingthecircles. desired result the for is looking godA toacetanam, is anappeal which method kUDal to this By resorting temple. indvArakai housed kalyANa nArAyaNan and oftirukkaNNapuram, perumAL SOlai, irum perumALoftirumAl sundararAjap big circle.Prayingforasuccessfuloutcome omen good geta to hoping izhaittal in thekUDal her kaNNan. reunitedwith ifshewillbe tosee method and thewishtobeun ofbadomen indication lover; andbeunitedwithhis/her wish fulfilled end, ifallsmallcircles are paired,thenitme circlesareth circles arerandomlydrawn.Thesmall method whereacircle isdrawnandtheninside be reunitedwithHim.Th howto worrying about th after disappeared kaNNan and garments, their NTRODUCTION palar”, “teLLiyAr In thisfourthtirumozhi got back kaNNan, finally with fought struggled and hadjust who friends andher godA SrI PVP makes the following comments onkOda comments thefollowing SrI PVPmakes DDITIONAL RANSLATION

ஸ்ரீ ஆண்டாள் ஸேமத ஸ்ரீ ரங்கமன்னார் திவகேளசரணம் ஸ்ரீ ஆண்டாள்ஸேமதரங்கமன்னார் SrI ANDALsametara’ngamannArtiruvaDigaLESaraNam நாச்சியார் திெமாழி4.ெதள்ளியார்பலர்

THOUGHTS

FROM N A CCIY S R I S

FROM A A R T treme distress in not attaining Him. Recall that in the first Him. Recallthatinthefirst not attaining in treme distress HAKOPAN

TIRUMOZHI S R I PVP: 99 SrI ans the personwhodrewthemwillhaveher/his ans the ஸ்ரீ ' S is she doing these kinds of things, which are which things, kindsof doingthese is she scipline and morals), is now being sought by scipline andmorals),isnowbeingsought

consisting of 10 pASurams, ANDAL indulges indulges ANDAL consisting of10pASurams, in this, she does ma’ngaLASAsanam to SrI SrI to ma’ngaLASAsanam this, shedoes in TAMIZH

that circle,several arbitrarynumbersofsmall ited with the lover willfail.kOdaiusesthis ited withthe d morals) through rigorous discipline and by gettingallsmallcirclespairedinsidethe as well. SrI PVP also remarks that He who as well. SrIPVPalsoremarksthatHe vE’nkatAcalapati of tiruppati, SourirAjap SourirAjap vE’nkatAcalapati oftiruppati, , seeking his help in being associated with , seekinghishelpinbeingassociated ey decide to do “kUDal izhaittal”.Itisa ey decidetodo“kUDal if a small circle is left alone, this is an alone,thisisan if asmallcircleisleft en paired together (two atatime).Inthe together (two en paired is. As soon as He was gone, they start start they gone, He was soon as is. As IV- i's resorting to kUDal to reach kaNNan: tokUDal toreachkaNNan: i's resorting

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sadagopan.org sadagopan.org C. A ெகாள் மாகில்நீ கூ கூடேல! பள்ளி ெகாள்மிடத்த ெகாட்ட, வள்ளல் மாஞ்ேசாைலமணாளனார், ெதள்ளி யார்பலர்ைகெதாம்ேதவனார், kUDalE nIkUDiDu koLLumAgil paLLi koLLumiDattuaDikottiDak vaLLal mAlirumSOlaimaNALanAr teLLiyAr palarkaitozhum dEvanAr P involved in this kUDal izhaittal, and it is his opinion that ANDAL was the only one involved onlyoneinvolved wasthe thatANDAL izhaittal,anditishisopinion this kUDal involved in AS SrI UV notes that there is nothing in these pASuram-s to indicate that all the gopi-s were thatallthegopi-s toindicate pASuram-s thatthereisnothinginthese SrI UVnotes

URAM DDITIONAL 4.1 “kUDal-izhaittal” “kUDal-izhaittal”

THOUGHTS

FROM . S

R I UV: 100 AzhvAr's times. desireinbhagavatsamSlesham intense PBA: one of the accepted ways of expressing the the acceptedwaysofexpressing one of kUDa”. Thusthiswasprobably tirukkUDal izhaippan kANa tiruvE’nkaTattAnaik tiruvantAdi - “azhaippan AzhvAralsoinnAnmugan by tirumazhiSai kUDal isreferredto pointsoutthat SrI PBA D. A that wasdescribedearlier. kAmanworship The sameappliestothe it happen. antaryAmi bhagavAntomake the is expecting but thatshe behind, no residueisleft themselves suchthat todothepairing is notexpectingthecircles she that here,it objects isobvious insentient the isaddressing ANDAL Since pairing. themtwoatatime,orothersimilar pairing picking upahandfulofseashells,and then couldbeperformedby kUDal izhaittal circleandthenpairingthem, inside abig circles drawing small Instead of in this. DDITIONAL

THOUGHTS

FROM S R I nityA’njalipuTA hRshTAnamaityeva lakshaNamhyetat yac-chvetamuktAnAm dvIpavAsinAm B. A A. nArAyaNan, who wasalone during praLayakAlam, nArAyaNan, of them.Ma insearch andcomes cetanas here, in paramapada whose companyHeisenjoying worried andsadevenifhelosesonerupee;ju wealthy very comehere?A paramapadam and doesHe Why nAyaki-s. embrace HimasHis ofabridegroom form the is assuming us. He andcomesto pale likeOnewhoisstarving, the people for feelingsad of thatanubhavam; countlessnitasUris therein parama padamamong all thetime”. worship used todoing that; theyarealways happyabout emperumAn; (maNALan). my husband become and fashion regular in a me marry have to You times; night during (periyAzhvAr's daughter)likethegopi-syou vaLLal. Hence Heis inSrIvaikuNTham. bythenitya-suri-s thenitya-kai’nkaryam through served up being Himsel gave SOlaiand irum tirumAl 'kUDal” likekOdai,becausetheyarenotsuffe tobe having without SrI vaikuNTham in Him me! thecirclesarepairedfor make sureall as maNALan sevA formy of doingpAda bhAgyam tiru in minds isliving pure with nitya sUri-s any smallcircleisleftoutwithou off toseeif smallci “Oh, kUDalE(theprocessofdrawing vaLLal mAlirum SOlai maNALanAr: SOlai vaLLal mAlirum kai tozhum: me of thus:Don'tthink “mANALan” of theword choice kOdai's interprets PVP SrI thenity sorryfor donor;feeling vaLLal means with extremelypure those teLLiyAr denotes totirumAl ma’ngaLASAsanam kOdai does T “Just like the residents of the Sveta dvIpam Sveta ofthe residents the “Just like DDITIONAL RANSLATION

THOUGHTS

FROM S R I S

FROM A T HAKOPAN f fully to be enjoyed by bhaktas, in spite of having to give give to ofhaving spite in bybhaktas, fully tobeenjoyed f S R I PVP: vAdina:(mahAbhA.SANti.344.45)

101 Even though He is shin t a pair or not) The Lord, who is worshiped by isworshiped Lord,who t apairornot)The tirumALirum SOlai to give that anubhavam to that anubhavam SOlaitogive tirumALirum ' mAl irum SOlai. If I will be blessed with the the blessedwith be Iwill If SOlai. irum mAl st like that, emperumAn has countless cetanas st likethat,emperumAnhascountless ring from separation from Himlikeher. separation from ring S went after in yamunA tIram in the dark and afterinyamunAtIramthedarkand went separated from Him and without having to do do to fromHimandwithouthaving separated rcles within a bigger circle and pairing them andpairing rcles withina bigger circle who have lost that kai’nkaryam, He appears Heappears havelostthatkai’nkaryam, who

and waiting there for us cetana-s to go and togo cetana-s forus waitingthere and , the mukta-s will always be doinga’njalito mukta-s will the , TAMIZH hopanishad says “sa ekAkI na rameta (that narameta says“saekAkI hopanishad they willalways besaying‘nama:’;theyare m; butHefeelssadabout havinglostthe minds. Theyare thenityasUri-swhoserve person who has abundant riches may feel riches has abundant who person irum SOlai sundara rAjap perumAL thus: rAjapperumAL SOlaisundara irum a-samsAri-s in the bhUlokam, He came to to bhUlokam,Hecame in the a-samsAri-s have to leave all His anubhavams in havetoleaveallHisanubhavamsin His nitya vibhUti, He did not think much HelaysdownforHisdivinesleep,please did not enjoy that state of beingalone). thatstate didnotenjoy

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ing with effulgence in ing witheffulgence

sadagopan.org sadagopan.org (tiruvAimzhi 9.2.10“nilamagaLpiDikkummellaDi”). servant whenHeisawake;shewantstohelp koil”. araiyarhassaidthathe maNavALar C. A kUTTumAgil nI kUDiDu kUDalE kUDalE kUTTumAgil nIkUDiDu oTTarA vanduenkaipaRRit tannoDum vATTam inRimagizhndu uRaivAmanan kATTil vE’nkaTam kaNNapuranagar P D. A His chambers; she wants to be His ultimate servant. servant. ultimate to beHis shewants His chambers; todo forthebhAgyam isasking bhakta-s; she tirukkaNNapuram. tirukkaNNapuram. we willsee thatANDAL does nextpASuram, kUDal. Inthe asitwereinkUDidu pair AdiSeshan -the postureon reclining His in perumAL SOlai perumAL,andthesecondpartistakenasareferencetoSrIra’ngam asHisbride. andtakeher foldedhands, herfeetwith should touch alternate interpretationis,lookingatitfrom An kai’nkaryam. forthis wantsthebhAgyam LordthatANDAL of Her of thegreatness of aservant, just dAsyam but itis of indicative happiness. with she willunite that of herdetermination expression Thus,thisisnotthe union withemperumAn. etc. devoted deva-s, the themukta-s,Rshi-s, thenitya-s, includes This of thetruth. realization in their kind attANic cevakam (kai’nkaryam inperu attANic cevakam(kai’nkaryam AS aDi koTTiDa paLLi koLLum iDattu koLLum paLLi other Him alongwith kai’nkaryam to do to bhAgyam the forjust asking is not kOdai mAl irum SOlai maNALanAr, paLLi kOLLum iD kOLLum paLLi maNALanAr, SOlai mAl irum kai’nkaryam.Thisisnot and dopAda bothhands feetwith Toholdboth aDi koTTiDa: are thosewhoof teLLiyAr teLLiyAr palar: kOdai's use of words “kUDiDu kUDalE” implies that she should be blessed to do todo impliesthatsheshouldbeblessed kUDalE” ofwords“kUDiDu kOdai's use kUDiDu kUDale -Doing kUDal kUDudal is not is kUDudal kUDal -Doing kUDale kUDiDu URAM DDITIONAL DDITIONAL 4.2

: THOUGHTS THOUGHTS to do pAda sevA forHim. It is notenough if she does kai’nkaryam asHis

: paLLi koLLum iDam here isti here iDam koLLum paLLi

FROM FROM ma’nagaLASAsanam tothepair-tiruve’nkaTamand S S R mAL’s maNDapam) in perumAL sannidhi. inperumAL maNDapam) mAL’s R I UV: I PBA: 102 ard bhaTTar say: “paLLi koLLumiDam AgiRaduard bhaTTarsay: “paLLi koLLumiDam emperumAn’s side, ANDAL’s wish is that He He wishisthat side,ANDAL’s emperumAn’s Him sleep comfortably by massaging His feet. His feet. Him sleepcomfortablybymassaging theresultofdeepdevotionandenjoyment

ekAnta kai’nkaryamtoHimintheprivacyof ekAnta reason for her performing kUDal; this is an kUDal;thisisan reason forherperforming clear knowledge, with noconfusionofany clear knowledge, like the ana’nga devArcanai to pray for like theana’ngadevArcanaitopray attu: The first part refers tomAlirum attu: Thefirstpartrefers

Him for sure and for her own own and forher sure Him for ruvara’ngam. piLLai azhagiya piLLaiazhagiya ruvara’ngam.

B. A A. கூடேல! கூ மாகில்நீ கூட் ஓட்ட ராவந்ெதன்ைகப்பற்றித்,தன்ெனாம் வாமனன், வாட்டமின்றி மகிழ்ந்ைற கண்ண ரநகர், ேவங்கடம் காட்ல் beg for three feet of land (maN in tamizh), feet ofland(maN beg forthree minds of My devotees’. minds ofMy will notleavetillthe incarnations, saying‘I nityavAsam And Heis“uRai”-doing happiness. -with and“magizhndu” remorse, slightest the feeling -without “vATTaminRi” ca all thelowlycreaturesofthisworld para sUri-sin bynitya who isenjoyed emperumAn incarnation. inkRshNa AyppADi orintiru incarnation, in rAma ayOddhi kRshNAvataram. in orinbRndAvanam , in indanDakAraNyam Rshi-s with His being to islikened tiruve’nkaTam in living for ourbenefit. HisSr ofenjoying instead happily amongstus anyhesitationandresides without tirukkaNNapuram astiruvE’nkaTamand such kshetra-s He is tous- tobeaccessible possible means good omen. mea yougive me, please makesurethat tomarry holdmyhand tomeand come running blemishes intheforestareaof AzhvAr: enkarumaNiyE”bySrIkulaSekhara SUzh kaNapurattu perumAL,whois SourirAjap 2) SrI AzhvAr and as“tozhuvArvinaic () whichispraised vAmanan OTTarA vandu: In His inca His vAmana In vandu: vAmanan OTTarA - 47) tiruvantAdi “(nAnmugan vE’nkaTam vEDumuDai vAnaramum “kAnamum nagar: SrISourirAjanbeingin kaNNapura a forest;His in il -home orkATTu is inaforest that vE’nkaTam kATTil vE’nkatam: adoptsevery suggeststhatbhagavAn the sameline nagarin and tokADu The reference Oh, kUDal! Ifitistrue that my Lord, who to1) prays ANDAL In thenextpASuram, T vATTam inRi magizhndu uRai vAmanan - bhagavAn took His arcA forms in divya forms indivya tookHisarcA -bhagavAn uRaivAmanan magizhndu vATTam inRi DDITIONAL RANSLATION

THOUGHTS

FROM S R I S

tiruvE’nkatam and the civilized city area of kaNNapuram, will cityareaofkaNNapuram, the civilized and tiruvE’nkatam FROM A T HAKOPAN S R I PVP:

103 in the forestsandHeisincities. n enjoy His darSanam. And He does that that Hedoes And n enjoyHisdarSanam. ' -cuDarai nanduvikkum vE’nkaTam” by poigai by vE’nkaTam” poigai nanduvikkum -cuDarai that belonged to Him to start with, any way. with,any start that belongedtoHim bondage of samsAram is rooted out from the the out from isrooted ofsamsAram bondage IvaikuNTha vAsam amongst nitya-sUri-s, just just nitya-sUri-s, amongst vAsam IvaikuNTha S

tirukkaNNapuram is likened to His being in toHis being islikened tirukkaNNapuram

came as vAmanan andis as vAmanan came referred to as “kanni nan mAmadiL puDai puDai mAmadiL nan toas“kanni referred TAMIZH in tiruve’nkaTam, unlike in His vibhava vibhava inHis unlike in tiruve’nkaTam, ma padam, is standing in tirumalai so that so tirumalai in is standing ma padam, rnation, bhagavAn came to this world to to thisworld came bhagavAn rnation, vE’nkaTa nAthan of tiruvE’nkaTa giri

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livingwithoutany

sadagopan.org sadagopan.org without any hesitation. hesitation. without any thereisnotthesl Inmycase, the outcome. mahAbali toaskforla Hewent to wind? When come running to ask for bhUmip pirATTi –ANDA to beg,thebodybecome one goes that when C. A D. A maNNukkup Asurappr irAnirE; ARi peRumpOdaikku are:“o PVP’swords SrI peN). for come (Earli collecting somemaNearlier? running for Should Henotbecomingrunningtogether,wh embrace me with HistirumArbu”. embrace me Hehas ran tosavegajEndranandrukmiNi; He He hadwhen speedthat havethe tome.Heshould running He hastocome mahAbali, slow ofwalking Instead me instead. get me and to Igo me yet.Howcan not gotten has that He reasonisthatHe ANDAL feels:“The tirupati? in asvAmanan Hestanding whyis Instead, tirupati? in astrivikraman mode rejoicing His in standing be Henot should mahAbali, forfrom Hebegged the earththat that Hegot happy Afterbecoming places. inboth happily resides He instead city (tirukkaNNapuram); be on not wantto maNDalam. NowHedoes prakRti in purely nor in nityavibhUti, to bepurely notlike Hedoes andgOkulam. in bRndAvanam s like tiruppati and tirukkaNNapuram because s liketiruppatiandtirukkaNNapuram I become weak and loosen out, He should embrace me with His body. mewith embrace out,Heshould I becomeweakandloosen else cancomeinbetween. uNDa enAruyirkkOdidu”(tiruvAimozhi9.6.6)- He shouldgrabinsuchaway thatnoone tograb young age’.kOdaiwantsemperumAn todayaboutMyha notthinking says ‘Youare a smallamountofearth). must come vAmanan desire that It isgodA’s uRai vAmanan oTTarAvandu uRai vAmanan kaNNan, Hewas andayoddhi;as He wasindaNDakAraNyam As cakravartitirumagan, ANDAL feelsthat bhagavAnhascomedownseek ANDAL en kaip paRRit tannoDum kUTTumAgil - He should grab me with such force that when bAle pANi:bAlye en kai-“na pramANIkRta: DDITIONAL DDITIONAL

padaRi naDakkum avan, ivaL oru talaiy padaRi naDakkumavan,ivaLoru

THOUGHTS THOUGHTS

FROM FROM - He went to request maN or land from mahAbali; it is said is said it or landfrommahAbali; maN torequest He went S S R R I UV: I PBA: 104 ightest doubt about the outcome. Hecancome ightest doubtabouttheoutcome. s lighter than the blowing wind. Why can’t He He wind.Whycan’t blowing thanthe s lighter her hand also in the same way. “am kaNNan her handalsointhesameway.“amkaNNan has not yet attained Me, bhU devi. He is sad is sad devi.He notyetattained Me,bhU has raDi maNNukku padaRum avan ivaLaip avan maNNukku padaRum raDi

akRti Ana mahAbali munnE kazha’nju kazha’nju munnE akRti AnamahAbali and get her in His brahmacaryam itself. itself. His brahmacaryam andgetherin er He came for maN; now she wantsHimto er HecameformaN;now nd earlier, there was some uncertainty about nd earlier,therewassome to come running and snatch my hand and and andsnatchmyhand come running to nd that You grabbed tightly when I was of grabbed tightlywhenI nd thatYou He is not surewhethershewill acceptHim; He is ly, step-by-step, as He did when He went to He did when ly, step-by-step,asHe the forests and big cities? He has to come to to come He hasto bigcities? and forests the o is His property after all, if He could come afterall,ifHecouldcome o isHisproperty na pIDita: |(rAmA. 119.16)-sItai yuddha. L, from periyAzhvAr, with the speed of the speed the periyAzhvAr, with L, from ly in forest (ve’nkaTam), nor only in the ly inforest(ve’nkaTam),noronlythe ing her,butiswaitingin divya-kshetra- AnAl ARi irAniRE” (kazha’nju maN - (kazha’njumaN- irAniRE” AnAl ARi B. A A. T ேகாம கன்வாிற்கூகூடேல! சீர்வசுேதவர்தம், மாம கன்,மிகு வாதல்ேதவகி காம கன்,அணி ம கன்கழ்வானவர்ேபாற்தற் kOmagan varilkUDiDukUDalE mAmagan miguSIrvasudEvartam Am maganaNivALnudaldEvaki pORRudaRku poo-magan pugazhvAnavar P withHer. herandbeunited can andembrace hermindandcomerunningtoasfast asHe should understand thatHe so sheispraying vibhUti-s, as the taittirIya samhitA the taittirIya as vibhUti-s, the thoseinboth BhagavAn issoughtby for helpbythepeopleonbothbanksofriver. boatma is comparabletoa This in HisleelAvibhUtiaswe by those worshipped Thus,HeisOneWho referenceto HisnityavibhUti. Lord, andthusanindirect reference tothepraiseworthynitya-sUri-s,wh and anindirectreferencetotheleelA vibhUti kUDal! oh a goodomen, me tocomeandgetme,show isgoing nityasUri-s, and the by brahmA of allgood vasudevar whowasanembodiment take her. will cometo ifkaNNan omen a good Him from the prison, deposit Him in nandagopa’s in Him prison,deposit the Him from instance, onthedayHe wasson). For born,He vasudeva, Heisbothaking ofvasudevaa Himup,He looks morelikeherbrot brought AS with devaki born to is who kaNNapirAn, If her togive kUDal prays to and kaNNan's bAlakrIDai-s extols 3to8,kOdai In pASurams poo magan, pugazh vAnavar pORRudaRku Am - poo magan is a reference to brahmA, tobrahmA, is areference magan poo pORRudaRkuAm- magan, pugazhvAnavar poo devaki mA-magan, vasudevartamko-magan:Be devaki URAM DDITIONAL RANSLATION 4.3

THOUGHTS

FROM S R I S

FROM A n rowing his boat in the middle of the river, and being called called oftheriver,andbeing middle the in boat n rowinghis T

HAKOPAN describes - “nAveva yAntamubhayehavante”(1.6.12.3). -“nAveva describes S R I PVP: nd the son of vasudeva (kO=king,andmagan nd the son ofvasudeva 105

' S

o themselves praise and worship Him as their Him astheir andworship o themselvespraise . pugazhvAnavarreferstothenityasUri-s,a

TAMIZH virtues - if that kaNNa pirAn who is praised whoispraised kaNNapirAn if that - virtues ll as by those who are in His nitya vibhUti. ll asbythosewhoareinHisnityavibhUti. was giving instructions to vasudevar to take was givinginstructionsto vasudevartotake her thanlikeson.Whenitcomesto a bright and beautiful forehead, andto beautiful forehead, and bright a house, take the mAyA fromthatplaceand the mAyA house,take cause ofthepridewithwhichdevakihascause

TREATISE :

sadagopan.org sadagopan.org vasudeva. further, to where she is in order to remove hersorrow. in ordertoremove sheis further, towhere is ANDAL this worldtoremovetheirsorrows. kai’nkaryamto Him, in response to the request of the deva-s for Him to take incarnations in facebecameradiant. foreheadand her womb, in was that emperumAn whendevakiwas offer theirprayer to s came all deities. Deity above the Supreme are praisingHim-Heis P D. A C. A A. T கூத்த னார்வாிற்கூகூடேல! மாய, ேமல்நட வாய்த்த காளியன் த்த நீள்கடம்ேபறிப்கப்பாய்ந், ஆய்ச்சி மார்கமாயமஞ்சிட, kUttanAr varilkUDiDukUDalE vAitta kALiyanmElnaDamADiya pAindu pUtta nILkaDambuERippugap AyccimArgaLum Ayaruma’njiDap very obedientsontoHisfather. rAmawhowasa put herinHisplaceinsidetheprison,etc. Inthissense,HeisunlikeLord kALIyan: Onceupona time, eventhoughall AS

-allthedeva- countenance beautifulandlustrous devaki- withthe aNi vALnudal “varil” - refers to the majestic walkofka “varil” -referstothemajestic BhagavAn came down from SrI vaikuNTham SrI vaikuNTham BhagavAn camedownfrom are pORRudaRkuAm-Thenitya-sUri-swho pugazh vAnavar Next, kOdai remembers kaNNan's nartanam kaNNan's remembers Next, kOdai URAM DDITIONAL RANSLATION DDITIONAL 4.4

THOUGHTS THOUGHTS

FROM S R I S

FROM FROM A T HAKOPAN S S R R I UV: I PBA: 106 bearingkaNNan in her womb. When she knew ' S NNan reflecting His lineage from devaki and NNan reflectingHislineagefromdevakiand

TAMIZH the AyarpADipeoplewerescared,kaNNan hoping that He will now come one step step one thatHewillnowcome hoping where the nitya-sUri-s are doing eternal where thenitya-sUri-saredoingeternal on the venomous hoods of the serpent hoods ofthe on thevenomous

TREATISE

:

themselves praiseworthy, நா, நந்ெதவின்ந ேவவந்திட், ைரப்பதி சூழ்ம மாட மாளிைக kUDalE kUDumAgil nIkUDiDu ODai mAmadayAnaiudaittavan vandiTTu nADi namteruvinnaDuvE mADa mALigaiSuzhmathuraippati P C. A B. A omen! me agood show is kaNNan Ifthat Hisdance. was practicing fromth ofkALiyan tothehoods jumped onto etc. - api vRkshAH parimlAnAH; pushpi parimlAnAH; etc. -apivRkshAH places towhichHewent,startedbecomingvery becameli there shrubs treesand ayodhyA, the left WhenrAma byvAlmIki: described rAmAyaNam, inSrImad to theincident comparable unable togetit. him,but kaNNan’s Feettotouch not wishfor she should that wishes his head.godA feet touch kaNNan’s Feet. Lord vishNu.Nowonderthedead kaDamba tree giveset nectar (thatrejuvenateseverythingand The vedadeclares:vishNoHpadeparamema with thecontact that surprise itisno form, curse and relieveahalyAofher feet could His kaNNa moment the flowering kALiyan, butstarted chance to comfort Him?) chance tocomfortHim?) ex on kAlIyan'shoods,withtheassociated AS vAitta kALiyan: kALiyan was blessedbecaus kALiyan vAitta kALiyan: instantly,is tolifeandflowering deadkaDambatreecomingback pUtta: The of breath thevenomous charredby tree hadbeen kaDamba kaDambu:The pUtta nIL kUttanAr varil: kOdai wishes that kaNNan should come to her straight after His dance dance afterHis straight her cometo should kaNNan that kOdaiwishes varil: kUttanAr URAM DDITIONAL DDITIONAL 4.5

THOUGHTS THOUGHTS

FROM FROM S S R R I PVP: I UV: tAgrANi madhyAni jagAmavadatAmvaraH. madhyAni tAgrANi 107 His feet could restore the dead kaDamba tree. kaDamba thedead feet couldrestore His haustion, and embrace her (so that she has a haustion, andembraceher(so thatshehasa e kaDamba tree branches and danced as if He treebranchesanddancedasHe if e kaDamba he got it; ANDAL longs for His touch, and is Histouch,and for longs he gotit;ANDAL going to bless me by uniting me with Him, Him, with uniting me me by tobless going convert her from her stone form to her real her to form stone her from her convert also be blessed with His touch. kALiyan did did touch. kALiyan His with blessed be also feless, whereas the trees and shrubs in the in the shrubs whereasthetreesand feless, dhva utsaH (Rg ashTaka 2.2.24) - Divine ashTaka2.2.24) -Divine dhva utsaH(Rg ernal life) flows profusely from the Feet of the Feet ernal life)flowsprofuselyfrom e he got the bhAgyam of having kaNNan's ofhaving e hegotthebhAgyam much alive with lots of flowersandleaves muchalivewithlots n's feet touched it. Given that the touch of touch of the that Given it. feet touched n's came back to life at the very touch of

sadagopan.org sadagopan.org consider their streets as her street also. streetsasherstreetalso. consider their think of vaDa mathurA as herstoo. mathurAas ofvaDa think reasoning, she wants Him to seek reasoning, shewantsHimto vArAi”,”pAdiri cUTTa vArAi”, “malligaippU pUcUTTa (“Senbagap kai’nkaryam flower who did periyAzhvAr to daughter (referring hous the mAlAkArar's tolookfor and Hehad presented toHim.ThemAlAkArar'shousewasnot thegarland bywearing mAlAkArar blessingthe kaNNan her.Sheremembers find and then her house;Heneedstoaskeveryone“Where Shefantas adds “nADi”. she naDuvE vandiTTu”, just toseeher.Whileitmighthavebeenen is house thather imagines kOdai arrives. But festival organizedbykamsan),with vizhA (bow imaginesthat love tokaNNan, killing of festive decorationswiththeintent C. A B. A A. T கூ மாகில்நீகூகூடேல! ஓைட மாமதயாைனைதத்தவன், everything. structure -thoseofkingsetc.Perhapsbecaus kUDal togiveagoodomenifthat himwith bykicking elephant, kuvalayApIDam, kamsan'scapitalcity,adorned vaDamathurA, . Becauseoftheextremelovethattriv 4. BeingbhUmipirATTi,shecouldthinkof 3. nADi . street2. in vaDa mathurA. SrIvilliputtUr; forherin come looking must kaNNan SrIvilliputtUr; streetin Just1. as she th canbeinterpreted togiveseveralmeanings- theterm‘nam’ nam teruvil: same tothe refers essentially mALigai building. tall means mADam mAligai: mADa kamsan maduraippati: SUzh mALIgai mADa the streetsof walked in kaNNapirAn how her recalls ANDAL In thispASuram, DDITIONAL DDITIONAL RANSLATION : “seeking her or searching for her”. kaNNanis “seekingherorsearchingforher”.

THOUGHTS THOUGHTS

FROM S R I S

FROM FROM all this decoration is for welcoming her kaNNan to mathurA. to herkaNNan is forwelcoming all thisdecoration A T her house also and come to her. and cometo housealso her kaNNan will cometohertakeher. kaNNan will HAKOPAN S S R R I PVP: I UV: 108 kaNNan. However, ANDAL, withherextreme kaNNan. However,ANDAL, akrai and mAlAkArar had for kaNNan, she can forkaNNan, akrai andmAlAkArarhad ' is nAcciyAr's palace? Where is kOdai's house?” house?” is nAcciyAr'spalace?WherekOdai's S ough to just say “mathuraip pati nam teruvin patinamteruvin “mathuraip tojustsay ough in vaDamathurA, and that kaNNan is coming is coming andthatkaNNan in vaDamathurA, with loftypalaces,andhow He killedthemad e this is kUDal tirumozhi, ANDAL is pairing ispairing ANDAL tirumozhi, kUDal e thisis ought oftiruvAippADiashervillage,shecan

ppU cUTTa vArAi” - pUccUTTal). Bythis pUccUTTal). ppU cUTTavArAi”- TAMIZH His legs and plucking his tusks. She prays to tusks.Shepraysto pluckinghis His legsand e and find it. She herself is amAlAkArar's She herself and findit. e the evil intent of killing kaNNan onceHe ofkilling the evilintent satyabhAmA’s house as her own aswell. satyabhAmA’s house izes that kaNNan should notdirectlyenter has decorated the whole of mathurA with mathurA has decoratedthewholeof in a main street but on a smallsidelane, in amainstreetbuton

invited bykamsan to come to the vil TREATISE : kaNNan alone as the king of mathura. mathura. kaNNan aloneastheking of kaNNanthatugrasena because ofher since itwas There wasa curse from yayAtithattheyAdava kaNNan Himselfdidcoronationtougrasenaas beautiful structures.HowcomeANDALdeclares He wanted to get rid of deceititselfwithkamsan. He wantedtogetrid Hisenemies,kaNNanresortedtode when killing kamalekshaNa: (vishNu purANam 5.6.16). purANam (vishNu kamalekshaNa: maruda ofthe form in the rAksahsa-s isa‘sAdhu’, Heisbornforherprotection. andsinceANDAL - of thegood -He sAdhUnAm” is“paritrANAya given support - ERkkanavE“ANDALukkAnavan tIrndavanAi and no her isfor He that unquestionable koRRavan varil kUDiDu kUDalE koRRavan varilkUDiDukUDalE ceRRavan tigazhummaduraippaTik kaRRavan ka’njanaiva’njanaiyil aRRavan marudammuRiyanaDai B. A A. T ெகாற்றவன் வாிற்கூகூடேல! ெசற்ற வன்,திகம்மைரப்பதி, கற்ற வன்,கஞ்சைனவஞ்சைனயில் யநைட அற்ற வன்மதம்றி P kUDal to give her a good omen if omen heragood kUDal togive neruppenna ninRa nina tI’ngu tAn -tarikkilAnAgit killed kamsan He ayoungboy, uptobe whenHegrew andfelledthem.Later trees maruDam two through piLLaiyAi”) iLam iTTu naDai (“taLLit taLar AS tigazhum maduraip patik-koRRavan: He Whois maduraippatik-koRRavan: tigazhum ka’njanai va’njanaiyil SeRRavan - Unlike Lord rAma who rAma Lord -Unlike ka’njanai va’njanaiyilSeRRavan whilefellingthetwo towalk muRiya naDaikaRRavan:HeWholearned marudam

In thispASuram,ANDALrecallsthe leel aRRavan: “One Who is unequivocally d aRRavan: “OneWhoisunequivocally URAM DDITIONAL RANSLATION 4.6

THOUGHTS

FROM neDumAl, as kOdai refers to the incident (tiruppAvai). Shepraysto (tiruppAvai). to theincident askOdairefers neDumAl, S R I S

FROM A T that kaNNanwillcomeandgether. HAKOPAN S R I PVP: 109 m trees - “yamaLArjunayor madhye jagAma m trees-“yamaLArjunayormadhyejagAma ' one else – ERkkanavE enakku enRu aRRut enRu else–ERkkanavEenakku one S

-s will not rule the kingdom of mathurA. But But ofmathurA. -s willnotrulethekingdom inda, karuttaip pizhaippittuka’njan vayiRRil inda, A of kaNNan whenHewas a youngbaby TAMIZH and pulled the mortar with Him and went withHimand mortar the pulled and the King of mathurA after killing kamsan? afterkillingkamsan? theKingofmathurA eclared to be…”. ANDAL considers it eclared to be…”. ANDAL ivan” ennum paDi aRRut tIrndavan.. The ivan” ennumpaDiaRRuttIrndavan.. Whotakesincarnationsfortheprotection n cametobeking,kOdai wantstothinkof kaNNan to be the King of mathurA, when when of mathurA, kaNNan tobetheKing ceitful methods to get rid of kamsan, asif togetridofkamsan, ceitful methods the King of mathurA with the tall and thetall and with the King ofmathurA

TREATISE

resorted to dhArmic methods resorted todhArmic :

sadagopan.org sadagopan.org in vAranamAyiram. in vAranamAyiram. “iNai marudiRRu vIzha naDai kaRRa teRRal”. naDai kaRRa marudiRRu vIzha “iNai iruttinI”. SeyvanenRE aDiyArkku en interpretation. thisasapossible mentions never vyAkhyAnam since pUrvAcArya-s' thathe indicates However, healso destroyed. were Him purposeofkilling onlyforthe marudatreesthathadtakenshape sure thatthe deceit. deceit -va’njanai-ilka’njanaicceRRavanHe konRavan varilkUDiDukUDalE venRi vElviRalka’njanumvIzhamun ninRa nILmarudumerudumpuLLum seiSiSupAlanum anRu innAdana P E. A D. A C. A aRRut tIrndavan-destinedforkillingSiSupAlan. and theextr SiSupAlan kaNNan touchedbaby is destined whenthe person who will disappear ti said atthe AkASavANi hands andthreeeyes four bornwith SiSupAlan was SiSupAlan-dantavaktran. againas and rAvaNa-kumbhakarNan ashiraNyAkshan-hiraNyakaSipu, down came dvArapAlaka-s SiSupAlan’sdeath. predicted that destruction, theoneforkamsan’s lesswellknownthan vAkku -though was aSarIri the de for is born Who tobeOne dushkRtAm”) AS

maduraip-patik-koRRavan - ANDAL again refe -ANDAL maduraip-patik-koRRavan - incident tothis alsorefers AzhvAr tiruma’ngai marudam muRiyanaDaikaRRavan- de hasunequivocally aRRavan -bhagavAnwho aRRa val marudammuRiya-(Insteadof of thepASuram. alternate reading PBA givesapossible Sri lookat Onecan deceit. through va’njanaiyil - declared (through unequivocally declared.Heis is aRRavan -OneWho URAM DDITIONAL DDITIONAL DDITIONAL 4.7

THOUGHTS THOUGHTS THOUGHTS

FROM FROM FROM S S S R R R I UV: I TSR: I PBA: 110 ‘aRRavan marudammuRiya…:)Onewhomade Whokamsan whowastheabode destroyed of

does not support this alternate interpretation, interpretation, alternate this notsupport does

to be his destroyer touches him. One time him.One tobehisdestroyertouches a parts disappeared; so, He is aRRavan - HeisaRRavan so, a partsdisappeared; struction of the wicked and the evil. There the wickedandevil.There struction of me of his birth that his extra hands and eye handsandeye me ofhisbirththatextra this word as va’njanai-il - The abode of The abode thiswordasva’njanai-il- rs to kaNNan as “maduraiyAr mannan” as “maduraiyArmannan” to kaNNan rs dicated Himself for His devotees - “un -“un devotees His for dicated Himself

“vinASAya ca SuDu kIzhmai vaSavugaLE vaiyum, SETpAl vaiyum, SuDu kIzhmaivaSavugaLE that theyhavebeendescribedas“palanAzh move. ability to animals. trees, birdsand of the Him asgettingrid seven bulls by kaNNan. This is to showof bakAsu thedestruction marudam trees, of the that devotees. toHis of dayA qualities ofHis some describes she pASuram, current pASuramshenamessomeoftheworst andsheshouldgetagood omen. beremoved, should omen removed all thoseobstructions, ANDAL is now to cause obstructions to that wasunpleasant D. A C. A B. A A. T ெகான்ற வன்வாிற்கூகூடேல! ழ,ன் ேவல்விறற் கஞ்சம் ெவன்றி நின்ற நீள்மம்எம்ள்ம், பாலம், அன்றின் னாதனெசய்சிசு to give a good omen if it be true it if to giveagoodomen all-powerfulkamsan Hedestroyedthe kRshNa. of acranetodevouryoung andalsobakAsuranwhocameintheform of marryingnappinai, thatwere in Hisway. marudam trees He conque SiSupAlan, whohadcommitteduntold destroyed the without werestandingatone place tallmarudamtreesthat marudu -The ninRa nIL Inthe twopASurams. next inthe leelA-sofkRshNa todescribethe continues ANDAL

anRu innAdana sei SiSUpAlanum: The referenc The SiSUpAlanum: sei anRu innAdana kaNNan: He of deeds thevalorous topraise kOdaicontinues pASuram, In theseventh SiSupAlan’s SeiSiSupAlan: anRu innAdana kamsan andSi of liststhedestruction ANDAL DDITIONAL DDITIONAL RANSLATION DDITIONAL

THOUGHTS THOUGHTS THOUGHTS

FROM S R I S

FROM FROM FROM A that kaNNan will be united with her. kaNNan willbeunitedwith that T HAKOPAN S S S R R R I UV: I PVP: I PBA: 111 pazham pagaivan SiSupAlan”, etc. SiSupAlan”, pagaivan pazham ' S

killing SiSupAlan andkamsanwereas easyfor killing SiSupAlan am Sollip pazhitta SiSupAlan”, “kEtpAr Sevi “kEtpArSevi am SollippazhittaSiSupAlan”, ’ssvayamvaram.JustasbhagavAn

enemies whom He had overcome. In the next enemies whomHehadovercome.Inthe

TAMIZH in front of everyone. kOdai appeals to kUDal in frontofeveryone.kOdaiappealstokUDal red the seven bullocks that stood in the way way in the thesevenbullocksthatstood red acts, words,anddeedsweresodistasteful praying that all obstructionstoherkUDal all praying that ra in the form of a crane, and that of the form ofacrane,andthat the ra in SupAlan in same breath as the destruction destruction breathasthe insame SupAlan atrocities in hislife.Hefelledthetwin atrocities e here is that SiSupAlan did everything did everything hereisthatSiSupAlan e

TREATISE :

sadagopan.org sadagopan.org the whole world, have become cowherds -b the wholeworld,havebecome cowherds vatsapAlo babhUvatu: “ (VishNu purANam 5.6.35). “(VishNu vatsapAlo babhUvatu: tirumozhi (6-8-7). dvArakA alreadyhad.“maTTERu kaRpakatta sa for devalokam from pArijAtam smelling (“uRagal,uRag care ofbhagavAn open totake guard (even lose their etc.notto pa’ncAyudha-s ’s wellbeing-suchasperiyAzhvAr kuDal etc. therunni in bath neerADal (taking ciRRil, pani such wait (tvarai),stillundertakeactivities wait tillHe them,but chooses tocomeandget B. A. T ேகாவ லன்வாிற்கூகூடேல! காவ லன்,கன்ேமய்த்விைளயாம், ராபதிக் ேமவ லன்,விைரசூழ்வ ஆவலன்ைட யார்தம்மனத்தன்றி kOvalan varilkUDiDukUDalE kAvalan kanRumEyttuviLaiyADum mEvalan virai SUzhtuvarApatik Aaval anbuuDaiyArtammanattuanRi P and gether. praystokUDalgive the cowsandcalves.She in istheperumAnwhoappeared gardens. He fragrant by issurrounded dvAraka, which of else.HeistheLord belong anywhere does not to wholong of people hearts the in resides AS

A kanRu mEittu viLaiyADum kOvalan: kOvalan: viLaiyADum kanRu mEittu tuvarApati: kRshNabroughtth virai SUzh towardsHim,to affection anbu: Intense Aval : The intense desire to reachHim.These Aval :Theintensedesire In this pASuram, ANDAL recalls Lord kRshNa's love towards His devotees. kaNNan URAM DDITIONAL RANSLATION 4.8

THOUGHTS

FROM S R I S

FROM A T . HAKOPAN S R I PVP:

ecause of their sauSIlyam“sarvasyaof their ecause jagata: 112 reach Him and who love Him intensely, and He intensely, and Him love Him andwho reach ' as doing nOnbu, worshiping kAman, drawing kAman,drawing worshiping nOnbu, as doing S tyabhAmA, thereby enhancing the smell that smell the enhancing tyabhAmA, thereby al, uRagal” - periyAzhvAr tirumozhi 5-2-9). al, uRagal”-periyAzhvArtirumozhi5-2-9). Ayarkulam withgreatdelightandplayed

i mAdarkkAi vaNtuvara i TAMIZH though they never sleep), and keep their eyes sleep),andkeeptheir thoughtheynever singing “pallANDu”, and also praying to the andalsoprayingtothe “pallANDu”, singing the point of worrying about the Supreme the Supreme point ofworryingabout the her a good omenifthatkaNNan come will ng waters very early in ng watersvery who, driven by their extreme impatience to who, drivenbytheirextremeimpatience e exquisite, out-of-the-world, wonderful- e exquisite,out-of-the-world, are the people who, likeANDAL,refuseto are thepeople n and kaNNan, who are the Sustainers of whoaretheSustainers n andkaNNan, They enjoy protecting the cows that are that the cows Theyenjoyprotecting

TREATISE : the morning), doing doing morning), the i naTTAn” - periya i naTTAn”-periya

pAlau do kai’nkaryam to Him. toHim. do kai’nkaryam termasthedeepandintensedevoti the interprets as thoseofperiyAzhvAr,whohadnointere such toactions words, itleads Inother to Him. pallANDu assinging such leading toactions pallANDu toHim,etc. welfare astosing toHim, extreme desiretodokai’nkaryam the as theterm UV explains Sri to them. benefit personal in some interested whoare those as theanyadevatAwo such leading toactivities soulabhyam. soulabhyam. ெகாண்ட வன்வாிற் கூகூடேல! மெயான்றினால், அண்ட ம்நில பண் மாவதன்ெபேவள்வியினால், குறவாய்ச்ெசன், ேகாலக் ெகாண்ட koNDavan varilkUDiDukUDalE onRinAl aNDamum nilanumaDi tanperuvELviyil paNDu mAvali kuRaLuruvAic cenRu koNDa kOlak P D.A C. A AyarpADi andbeacowherd,grazingthecowsinmeadows ownactivities. their look after incapable ofprotectingthemselves,evenmore of dvArakA were very attached to Him and were praying for His welfare. His welfare. were veryattachedtoHimandprayingfor of dvArakA Hisyears the folksofdvArakaiduring was fondof AS aboutHiswell-being, astheextremeconcern thisterm interpreted anbu: SrIPVP

kAvalan - kOvalan: Instead of being theKi kAvalan -kOvalan:Insteadofbeing Aval: SrI PVP interpreted the term as the tvar asthe theterm interpreted PVP Aval: SrI tuvarApati - Just as kaNNan was fond of kaNNan was Just as tuvarApati - kAvalan -kOvalan:referstoHi

URAM DDITIONAL DDITIONAL 4.9

THOUGHTS THOUGHTS

FROM FROM S S

R R I PBA: I UV: 113 AyarpADi folks during his childhood years, He He years, childhood his folksduring AyarpADi

attain Him, to be so concerned aboutHis attainHim,tobesoconcerned st in anything except His welfare. SrI UV st inanythingexceptHiswelfare.SrI than protecting the human beings who can beingswho thehuman protecting than rship etc. In other words,itistheactionsof rship etc.In ai, or the extreme impatience to attain Him, Him, impatience toattain the extreme ai, or on andlovetoHimasaresult oftheAvalto s parattvam and kOvalan refers to His s parattvamandkOvalanrefersto ng of mathurA, He decided tocome Hedecided of mathurA, ng of youth. The reason was that the people ofyouth.Thereasonwasthatthepeople .

sadagopan.org sadagopan.org taNDu (stick) when He came to the great yAga the came to whenHe taNDu (stick) a brahmacAri;Hewore vAmana intheformof A.T In thispASuram,ANDALrecallsthevAma RANSLATION

FROM S R I S A “aDi onRinAlkoNDavan” T HAKOPAN 114 ' S

bhUmi of mahAbali. He got three feetof land TAMIZH and the sacredthread,deerskin,pavitram nAvatAra incident.BhagavAncameas

TREATISE : yajurveda (2.8.16) in this context: yajurveda (2.8.16)inthiscontext: tRtIyamasya nakirA dadharshati vaya tRtIyamasya nakirAdadharshati martyobhuRaNyati | dve idasyakramaNesvardRSo’bhikhyAya tvamparamsya vitse|” vishNo deva ubhe tevidmarajasIpRthivyA:| na temahitvamanvaSnuvanti| “paro mAtrayAtanuvAvRdhAna| B. A with andmeasured from mahAbali, as acharity dimensions. dimensions. raisesth nilanum. This aNDamum isrefe ANDAL However, tirumozhi 4-7-10). measures ofHisfeet) and periyAzhvAr's prab -yajurveda2-4- in “trINipadAvicakrame” here. aboutvAmana she issinging must havefelt,andthisiswhy kOdai how is fact,this In weaponsetc. ornaments, allHis decoratedwith vaikuNTham, SrI in form et thread bearingthedeerskin,HiskamaNDalam, lower worlds. dimension”). dimension”). theearth.But You aloneknowwhatmeasuredasthethird worlds including allknowthetwofeetwithwh greatness. We that flyeverywhere,willever knowthat)”. Neither Foot oflandthatHemeasured. third onthatknowledge. Lordbased Glory ofthe that this trivikraman will be united withher. willbeunited trivikraman that this kUDa to appeals ANDAL below. the lands another SrI PVP refers us to na’njIyaraskingSrI us refers PVP SrI In vAmanaincarnationbhagavAnaskedfor,and thesacred with form, shining andbrilliantly short WithHis koNDa kOlakkuRaLuruvAi: aDi onRinAl: “ovvOraDiyAlE”-inotherwo aDi onRinAl: This is explicitlydeclaredintheRgveda: This your wasabletounderstand nobody but form; tookabig You Vishnu! (Oh great So whatcoulditbethat Hemeasured andtheysingthe “Men knowwellaboutthetwofeetoflandthatLord vishNumeasured, DDITIONAL

THOUGHTS

FROM e interestingquestionasto S R I PVP: Scana patayantaHpatatriNaH || -154.11) (Rg ashTakam2.2.24 115 ich you measured the upperworldsandthelower measuredthe ich you BhaTTar this question. SrI BhaTTar quotesthe SrIBhaTTar question. this BhaTTar No one is ever capable of understanding the the No oneisevercapableofunderstanding the wind that blows everywhere, nor the birds everywhere,northe wind thatblows the andham - “mUnRaDi nimirttu” (periyAzhvAr 51 (He pervaded all the worlds with three alltheworldswiththree (He pervaded 51 rring to only two, not three measures - rring toonlytwo,notthreemeasures as thethirdFootofland? Onepossible His one foot thehigh rds, one foot for upper worlds andonefor upper worlds rds, onefootfor c., He looked morebeautifulthaninHis l togoodsignifying giveto omen a her got three feet of land.Thisisreferredto got threefeet

why ANDAL talks of onlytwo talks why ANDAL er worldsandwith

sadagopan.org sadagopan.org greatness withallHisotherdivyaavayam-s. interpretation given is that out of His Grea of His that out is given interpretation A. T குழக னார்வாிற்கூகூடேல! அழக னாரணியாய்ச்சியர்சிந்ைதள், ஒகு வாரணய்யவளித்த,எம் ளாய்,மதம் பழகு நான்மைறயின்ெபா kuzhaganAr varilkUDiDukUDalE azhaganAr aNiAicciyarSindaiyuL vAraNamuyyaaLittaem ozhugu maRayinporuLAimadam pazhagu nAn P C. A His exquisite beauty,andalwaysresidesinthe His exquisite protected thegreatgajEndra AzhvAnwhenhewas brAhmaNa and “got” it all back from bali. and“got”itallbackfrom brAhmaNa cameasa dwarf and wouldgetthembackbyhookorcrook.InthiscaseHe belongings, made it“peru”vELvi. is what appearance. This personal His it by blessed wasthatbhagavAn greater iteven what made great, but indescribable,etc.,ne unknowable, unknown, headwasthethirdFootofland. mahAbali’s comprehend. comprehend. dadharshati vayaScanapatayantaHpatatriNaH. Thisisconsistentwith ever comprehend. is somethin this dimension Foot, and as thethird AS

He is the inner meaning of all the four ancient vedA-s. With great compassion, He compassion, With great vedA-s. He istheinnermeaning ofallthefourancient of thegreatness just describing is ANDAL koNDavan -Weareall and His belongings, peru-vELvi - The yAga that mahAbali performe TheyAgathatmahAbali - peru-vELvi descri with stops like ANDAL it looks So His nityavibhUti measuring ended up just isthatbhagavAn The alternateinterpretation URAM DDITIONAL RANSLATION 4.10

THOUGHTS

FROM S R I S

FROM A T HAKOPAN S R I UV: 116

the Rgvedicdeclaration-tRtIyamasyanakirA ' ither air nor bird will everknowthis. ither airnorbird S

t Mercy, He considered t Mercy,He TAMIZH Since this level of Mercy and kindness is SincethislevelofMercyandkindness His Feet here,leavingonetoimagineHis His bing the two dimensions that wecan all g that neither man, nor wind, nor birds, will will birds, wind,nor man, nor thatneither g hearts of the beautifu the hearts of He was not going to let anyone own His wasnotgoingtoletanyoneownHis He in deeptrouble.Heattracts everyonewith d could by itself deserve to be considered be considered deserveto could byitself d

TREATISE : l gopi-swhoareHis that HisFoot on moksham incident here. Recall thatperiyAzhvAr here. incident moksham the gajendra praises gajendran, andthus of sheisreminded withelephants, abounded tirumAlir with finishesthetirumozhi ANDAL to ultimately reveal Himself to them. This is This tothem. reveal Himself to ultimately kaNNandecides windswhen the goesto determination But allthis toHim. face show their day,th one tothem comes kaNNan ultimately Him, as theythinkof does notcomeassoon at the very sightof Him. The love the gopi-sway ortheother,etc. one to Him have for kRshNa willreso soon, thatthey byHim being embraced is so intense that when He interpretation in the next paragraph. inthenext interpretation tirumA in resides who the emperumAn azhaganAr - te the UV takes SrI general sense, a beauty in meaning oftheveda-sthatareinvogue”. inner inporuLAi nAn-maRai, “pazhagu the phraseas Meanin -HeWhoistheInner poruLAi maRaiyin C. A B. A her. willcometo kaNNapirAn true thatthis it willbecome if upforher thecirclespair tomake kUDal prays to ANDAL great devotees. ta’ngumEl en Avi ta’ngum” (nA Avita’ngum” ta’ngumEl en nAL oru pugundu kuzhambazhiyap mEl kunkumattin declare“ko’ngai makes them paragraph? intheabove was described beauty that forthedevotee. greatconcern is bhagavAn’s that ANDALpraiseshere for concern His overriding by property, caused was expressedbythehaste becauseofwhichHecouldnotdecorateHimself His beauty use” -theveda-sthatareacceptedandinvogue. ancient” -theancientveda-s.SrIUVprefers kuzhaganAr:OneWho aNi AycciyarSindaiyuL em azhganAr vAraNam uyya

aNi Aycciyar - The beautiful gopi-s. What is aNi Aycciyar-Thebeautifulgopi-s. vAraNam uyya aLittaemazhaganAr-Inth vAraNam pazhagu nAnmaRai- pazhagu nAnmaRayin poruLAi pazhagu nAnmaRayin DDITIONAL DDITIONAL

- THOUGHTS THOUGHTS - While SrI PVP interprets the term ‘azhaganAr’ to refer to bhagavAn’s theterm‘azhaganAr’ torefer to bhagavAn’s interprets WhileSrIPVP Since the firstpASuramstartedwi

SrI PVP interpretstheterm“pazhagu”hereasSrI PVP “pazhaiya -

FRM FRM cciyAr tirumozhi8.7)-thatthey

S S -

While SrI PVP interpreted the phraseas“pazhagunAn- SrIPVPinterpretedthe While R R I PVP: I UV: 117 His attribute of “SindaiyuL kuzhaganAr”. kuzhaganAr”. of“SindaiyuL Hisattribute

to interpret the term as “pazhagappaDum - in as“pazhagappaDum-in theterm to interpret rm to specifically refer to tirumAl irum SOlai tirumAl referto specifically rm to ey will teach Him a lesson and refuse to even refuseto will teachHimalessonand ey e context of His protecting gajendra AzhvAn, gajendraAzhvAn, ofHisprotecting e context theyfeelverysad.Theydecidethatwhen the safety of His devotee.Thus,thebeauty of the safety um SOlai azhagar again. Since these hills hills SOlaiazhagaragain.Sincethese um rt to kAmadeva worship,ciRRil,etc.,toget rt tokAmadeva also sings the praise of tirumAl irum SOlai SOlai irum of tirumAl praise the also sings the beauty of the gopi-s, compared to His the gopi-s,comparedto beauty of the - “He Who is the sweet nectar that is the nectar thatisthe is thesweet - “HeWho g of the ancient veda-s”, Sri UV interprets g oftheancientveda-s”, Sri UVinterprets Their beauty is their intense devotion that that devotion intense istheir Theirbeauty makes the minds of the gopi-s melt away makes themindsofgopi-smeltaway l irum SOlai. See the continuation of this this continuationof SOlai. Seethe l irum th tirumAlirum SOlai emperumAn, th tirumAlirumSOlaiemperumAn, will notbeartolivewithout

sadagopan.org sadagopan.org sorry and joining back with them), et withthem), sorry andjoiningback thatHehasbeenunf puNardal (tellingkaNNan can't getHimrightawaywhentheywantHim, ac ' withthe dealing pASurams ten kUDal playedbyher,withaphala the kUDalexercise பாடல் பத்ம்வல் லார்க்கில்ைலபாவேம. பாடல் பத்ம்வல் கூட ைலக்குழற்ேகாைதன்கூறிய ழாய்ச்சியர் நீ நின்றநிைறக ணர்தைல, கூட ணர்தல் ஊடல் P tiruvANai kURattiriyumtaN karu vAraNamtanpiDituRandODakkaDalvaNNan oru vAraNamuyiruNDavanSenRuuRaiymmalai, oru vAraNampaNikoNDavanpoigaiyil,ka’njantan B. A A. T pADal pattumvallArkkuillaipAvamE kUDalaik kuzhaR-kODaimunkURiya Aycciyar niRaipugazh nIDu ninRu UDal kUDaluNardalpuNardalai malai by recalling the episodes involving bhagavAn andtheelephants– bhagavAn involving malai byrecallingtheepisodes stop the femaleelephantthatisrunnin stop malai,thema tirumAlinruncOlai elephant. In Him. puNardal is the response from Him, asking for forgiveness for His leaving them, and leavingthem,and His for forforgiveness Him,asking from istheresponse Him. puNardal doing tothemiswrong- leavingthemandgo from Him. tobeartheseparation inability and theresultant Him lovefor the intense AS

(emperumAn, who protected the elephant tortur (emperumAn, whoprotectedtheelephant uNardal-puNardal - uNardal stands for uNartt standsfor -uNardal uNardal-puNardal beingangryasaresultof -ReferstotheactofunitingwithHimwhilestill UDal-kUDal comp The curly-hairedkOdai(kuzhaR-kODai)

URAM DDITIONAL RANSLATION 4.11

THOUGHTS

FROM S R I S

FROM A tirumAl irumSolaiyE(periyAzhvArtirumozhi4.2.5) T HAKOPAN S c., willnever Him. be separatedfrom g away because it is in an angrymood). g awaybecauseitisinan RI PVP: 118 ' S ing away while they are longing for unionwith ing awaywhiletheyarelonging le elephant will swear on kaDal vaNNanand swear on will le elephant

TAMIZH Sruti. She declares that whoever sings these Sruti.Shedeclaresthatwhoeversingsthese ts of UDal-kUDal (being angry because they becausethey ts ofUDal-kUDal(beingangry air tothem,andkaNNan tellingthemHeis air letes her kUDal tirumozhi on the topic of on thetopic tirumozhi herkUDal letes and then uniting with Him), uNardal- andthenunitingwith al - letting Him know Him -letting al ed by a crocodile, also killed kamsan’s killed kamsan’s ed byacrocodile,also

TREATISE : that what He is thatwhatHe

kUDal” here means “Living with UDal when the female of the pair suspects the male male the suspects of the pair UDalwhenthefemale with kUDal” heremeans“Living Him. kOdaiisdoingforattaining abeautiful thatsuch describe thekUDalizahittal pASuram-s of godA’s hair was such that itSuch istheintensityoflove could makefor Himfast makes gopi other with her,andsome to be Him for days four for makes Himfast is thatonegopi glory Their embAr: SrI quotes explanations: significance andthemeaningoffourthitem C. A to Him. kai’nkaryam eternal do to Feet and His toattain order in through, going is ANDAL as izahittal', no need namely,thatthereis with devotion, relationship. oftheir theintensity only toincrease Hedidthat saying that of the current pASuram really referstoonlyth of thecurrentpASuramreally both. male, andthethirdto the tothefemale,second act isattributable that thefirst thei during untoward happened nothing pair that the femaleof tothemalemember(convincing isattributable secondact this case, into thearmsofherlover). getting back (her puNardal wereunfounded),and hersuspicions (herrealizingthat angry), uNArdal other withany extraneous activity angryathim. him, andgets ofthepairsuspects counterpart returns,thefemale andpuNardal. uNardal oruNarttal, ancient tamizhliterature,therearethreeacti kUDal, uNardal,andpuNardal. SrIUVanalyzes this kuzhal kOdai kURiya - Composed by kOdai with the beautiful locks of hair. The beauty Thebeauty hair. of locks thebeautiful kOdai with by Composed kURiya- kuzhal kOdai The threeacts inthepASuramare“UDal niRai pugazh Aycciyar - The gopi-s who arefull The gopi-s Aycciyar- pugazh niRai illai pAvamE - ANDAL gives the phala Sruti for those who chant these kUDal pASurams -ANDALgivesthephalaSrutiforthosewhochantthesekUDalpASurams illai pAvamE Having thusaccountedforUDal,uNardal,and act intheabovehasalsobeendescri The second In thisscenario,allthreeactsareattributed together again,andenjoythemselves. puNardal –Thetwoget didnotindulgeinany female thathe tothe uNardal –Themaleloverexplains whenthemale UDal –Whentheloversareseparatedfromeachotherforsometime,then UDal kUDaluNArdalpuNardal–Thereareapparently actslistedhere–UDal, four DDITIONAL

THOUGHTS thatkaNNanhadforthem.

FROM woman, and the womanrealizesthis. woman, andthe S RI UV: 119 ons that are described between lovers-UDal, ons thataredescribedbetween Him do kUDal izhaittal to get her. But these these gether.But izhaittalto dokUDal Him for themfor to go throug e threestepsdiscussedab kUDal”, “uNardal”, and “puNardal”; “UDal kUDal”, “uNardal”,and “puNardal”; “UDal – kUDal, in the middle? SrI UV gives a few a few –kUDal,inthemiddle?SrIUVgives tothefemalemember–UDal(hergetting r separation). In this case, one could say say onecould r separation).Inthiscase, ten days for Him to be able to get to her. beabletogether. ten daysforHimto puNardal, SrI UV feels that the first line puNardal, SrIUVfeelsthatthefirstline bed as‘uNarttal’insteadof‘uNardal’;in phrase in some detail. He points that in Hepoints phrase insomedetail. of glory. Whatisth of glory. h the agony of'kUDal h the ove. So what is the ove. Sowhat eir glory? SrI PVP SrI glory? eir

sadagopan.org sadagopan.org married to her lover. Right now, first kOdai married toherlover.Rightnow,first words,theUDalstagewillcome only afteroneis kUDalizhaittal;inother the describes kaNNan”. SrIUV prefers famo had gopi-s a historyofbeing who long to use the word in the izhaittalby kUDal meaning ‘the andgivesthe kUDalai’, ninRa naRaipugazhAycciyar pASuram. line ofthis well andfits tirumozhi, this of spirit with the ‘puNardal”. The second step hereca ‘puNardal”. Thesecond D. A closed on Him. closed on isnot thus,emperumAn told being words, and UDalreferstoth kazhalum tandupOgunambi”. a’ngE na innam i’nguvandAi avaLai viTTu iduveniduvennO?”,“ennukku Edukkiduven vanduninRIr, “pOdumaRittuppuRamE PVP). to one phrasereferring as be considered should PVP does not get into the thr the not getinto does PVP -“UDalkUDal” – “Living interpretation PVP’s member. Inotherwords,“UDalkUDal”really refe mun kURiya pADal pattum - Sri PVP combines the word ‘mun’ with the words ‘nIDu words‘nIDu the with the word‘mun’ combines Sri PVP pADalpattum - kURiya mun –Themalemember “kUDal uNarttal” 2. SrI PBA commentsthatUDalandkUDalshould SrI SrI Among UV pr the differentinterpretations, -Thefemaledoes‘kUD “kUDaluNardal” 1. The three acts in the first lineare“UDal” first inthe The threeacts DDITIONAL during their separation wasallwithher inmind. their during herself thatshe convinces to

THOUGHTS ee stages between lovers etc. between lovers ee stages

FROM will be united with her lover. will beunitedwithher n involveoneofthefollowing: S RI PBA: 120 is describing the kUDal at this stage. is describingthekUDalatthis thephrase ‘kUDalai m with the word ‘kUDal” that occurs in the third third thatoccursinthe the word‘kUDal” with , “kUDaluNardal”oruNarttal”,and Da nambi! nIyE!” , “ennuDaiya pandum ,“ennuDaiyapandum Da nambi!nIyE!” “being associatedwi “being us for the alternatekUDalanduDal with allowed to enter the house, and the door is is door andthe house, the allowed toenter together duringalove-fight”.However,SrI rs to “UDal” stage. This corresponds to SrI e situation where He is told all the above where Heistoldallthe e situationabove convinces his love thatwhateverhedidconvinces hislove al izhaittal’ as described by ANDAL, and al izhaittal’asdescribedbyANDAL, efers 2(b) above, since this blends nicely 2(b)above,sincethisblendsnicely efers not be viewed as two separate words, but words,but astwoseparate beviewed not un kURiya’ - godA first -godA un kURiya’ th UDal” (sameasSrI th Sa’nguizhakkumvazhakku uNdE Agaen tannai ugandadukAraNam vaNNanmaNimuDimaindan pugazhmAdhavanmAmaNi mannu perum P vadham cA’nicchatAghOramtvayA’soupuru “mitramaupayikam kartumrAma: sthAnamparIpsatA| B. A A. T I for itshelp. reason kaNNan. Thisisanother her with would defi grove whentheyweretogetheronce, words it heardthe (“prativacanam”) when toher inanimate kUDalcouldnotrespond rAma): to (whichisequivalent withrAma make friends if cuckootosee falls nowatthefeetof inth together time spending come toher. pleading withthecuckoo kaNNan, kOdaistarts looking foritsmate.Thinkingthatthecuckoowi warbles sweetlyinthegrove, cuckoo bird happened. Atthattime,a hasnot desired result friendly cuckoo to unite her with Her lordis unite herwith to friendly cuckoo NTRODUCTION AS extentofadvising wenttothe sItAdevi even was singingwhensheandkaNNanwereonce thecuckoothat kOdai remembers theultimate her kaNNan; herwith unite kUDal to toplead done herbest has ANDAL When sItAcouldseekthishelpevenfr URAM DDITIONAL RANSLATION

N 5.1 SrI ANDALsametara’ngamannArtiruvaDigaLESaraNam A ஸ்ரீஆண்டாள் ஸேமத ஸ்ரீரங்கமன்னார் திவகேளசரணம் ஸ்ரீஆண்டாள் ஸேமதஸ்ரீரங்கமன்னார் நாச்சியார் திெமாழி CCIY

THOUGHTS

FROM A R S

TIRUMOZHI R I S e grove. Thinking that the cuckoo might remember that, she that, she might remember that thecuckoo e grove.Thinking

FROM A T HAKOPAN S R I PVP: it will help in uniting her kaNNan withher. her kaNNan helpinuniting it will 121 V- V- om the enemy rAvaNa, ANDAL requesting the ANDALrequestingthe om theenemyrAvaNa, exchanged between kOdai and kaNNan in the the in kaNNan and kOdai between exchanged SrI ' 5. S for thelovelornANDAL

TAMIZH not surprising at all. not surprising MANNU the wicked rAvaNanthat the nitely respond now to her pleadings to unite now tounite respond to nitely her pleadings to call out to kaNNan and get her Lord to tocallout to to kaNNanandgether Lord sharshabha: ||”(rAmA, sundara 21-19) sundara21-19) ||”(rAmA, sharshabha: words, the cuckoo who was responding words, thecuckoowhowasresponding மன் ெபம்கழ் saying that he should return her back to herback saying thatheshouldreturn ll verywell realize herplightinlookingfor

TREATISE

PERUM :

In addition,whilethe PUGAZH to lookthecuckoo it is bestforhim to it

sadagopan.org sadagopan.org How is it that pirATTi who is with Him always is not helping in mycase? in not helping alwaysis Him iswith who pirATTi itthat How is kaScit nAparAdhy were harshtoHer-na to out bypointing inaSOkavanam rAkshasi-s the Sheprotectedeven here.WhenShehadtakenincarnationassItAdevi, purushakAratvam quickly. myside to tocome for Him from perumAn ofmycoral-lipped the tirunAmams dome afavo Youmust I lovethisemperumAn? my keep loosing I fair that it Is navaratnams. virtues andisblue-huedlikethegreatnIlama likepunnai,kurrukkatti,kO’n oftrees kinds B. A கூவாய் யன்வரக் பவளவா A. T ெபாம்பினில் வாம்குயிேல, பன்னிெயப் ேபாமிந்விைரந்ெதன் குண்ேட, கும்வழக் சங்கிழக் ஞாழல்ெசந்திப் ன்ைன குக்கத்தி வண்ணன் மணிைமந்தன்- றன்ைன, உகந்தகாரணமாகஎன் மாமணி மாதவன் ெபம்கழ் மன் pavaLavAyanvarakkUvAi irunduvirainduen panni eppOdum vAzhumkuyilE! podumbinil nAzhalSerundip punnai kurukkatti that are natural to Him, infinitely great, and countless. andcountless. great, toHim,infinitely that arenatural atiSaya asa’nkhyeyakalyANaguNa” anavadhika mA maNi vaNNan: His rUpam is all for ANDAL - - is allforANDAL rUpam vaNNan:His maNi mA mAdhavan refers to pirATTi's nAyakan or nAyakan topirATTi's mAdhavan refers refersusto mannu perumpugazh:SriPVP kOdai pleadswiththecuckoobird(“kuyil”):“O DDITIONAL RANSLATION

THOUGHTS

FROM S R I S

FROM A T HAKOPAN S RI PVP:

122 ati (yuddha kAndam-116-49). ANDAL is asking: ANDALisasking: ati (yuddhakAndam-116-49). gu and cerundi! emperumAn has countlessgreat gu andcerundi!emperumAn ' bangles (due to their getting loose) just because loose)justbecause getting (duetotheir bangles S Ni; He wears the exquisite crown studded with with studded Ni; Hewearstheexquisitecrown

r - please keep warbling sweetlydayand night TAMIZH hanumAn that it is not their fault that they itisnottheirfaultthat hanumAn that SrIvallabhan. recallspirATTi's ANDAL - He who is endowed withkalyANaguNa-s is - Hewho SaraNAgati gadyam (5) - “svAbhAvika SaraNAgatigadyam(5)- “svAbhAvika your grove right here and make it possible and makeit righthere your grove h cuckoo livinginthegrovefilledwithall

TREATISE : enjoying in the flower beds on the trees? in theflowerbedsontrees? enjoying k devotee, I, His fair that it -Is asking aSubhamvidyatekvacit” vAsudeva bhaktAnAm extent-“na totheslightest notgetaSubhameven given thecreditthatHisbhaktasdo praNaSyati”(gItA9-31 declares -“namebhakta: weight fromvirahatApamandmybanglesare toHisdevotees. and HeHimselfbelongs Hisbenefi noneofthesearefor SrIvaikuNTham, vE’nkaTavanvarakkUvAi. meLLa irundumizhaRRimizhaRRAduen kaLittuiSaipADumkuyilE! kaL avizhceNbagap-pUmalarkOdi uyirpeidukUttATTukkANum ennainaivittunALum uLLam pugundu vimalanenakkuuruk-kATTAn koNda veLLai viLisa’nguiDa’n-kaiyil P C. A tvam tathA'pi purushAkArobhaktanAm | nacAspadam “na terupamnacAkAronAyudhAni tree. Instead,Hemademeloosethem more bangles. removing obstacles. When then felthappyaboutHisgreattirumEni, I am so joyous about all atHisbeingwithperiyapirA happy looking these, He should be decoratingobstacles thatstandinthewayofHisshow me with His excellent likeHi admired characteristics doing -IenjoyedeverypartofemperumAn’s AS comeyouare whenIamsufferingfromvirahatApam,how kuyilE: punnai… vAzhum Sa’ngu izhakkum vazhakku uNDE - because of my love for Him, my body is losing

I have lost my bangles in an unfair way. If you ask me what I did, this is what I have been Ihavebeen is what this me whatIdid, Ifyouask an unfairway. my banglesin I havelost His divyaAtmasvarupa,ma’ngaLavigr URAM DDITIONAL 5.2

THOUGHTS

FROM S eep getting thinner by the day longing forHim? daylonging eep gettingthinnerbythe RI UV: 123 prakASase” -(jitante1-5) TTi who is known forHe who isknown TTi

ing His vAtsalyam to me, I admired and felt felt admiredand tome,I HisvAtsalyam ing His endless aiSvaryam and His strength in in His endlessaiSvaryamandstrength body. I never committed any mistake. First I First Inevercommittedanymistake. body. s vAtsalya guNam etc. In order to remove s vAtsalyaguNametc.Inordertoremove all. So, call out each of His names from each names from So,callouteachofHis all. ) - “My devotee never gets destroyed”. He is destroyed”. nevergets ) -“Mydevotee t; they are all for the benefit of His devotees, His devotees, of they areallforthebenefit t; (sahasranAmam). Given all this, ANDAL is Givenallthis,ANDAL (sahasranAmam). aham, His divine weapons, Hisdwelling weapons, Hisdivine aham, falling loose; is this fair? Lord kRshNa r purushakArattvam.I

sadagopan.org sadagopan.org “kuyil-kUvudal” 124 B. A A. T கூவாய் வன்வரக் ேவங்கட களித்திைச பாங்குயிேல, மிழற்றாெதன் விந்மிழற்றி ெமள்ள காம், கூத்தாட்க் உயிர்ெபய் கள்ளவிழ் ெசண்பகப்மலர்ேகாதிக் விமல ெனனக்குக்காட்டான், உள்ளம் குந்ெதன்ைனைநவித்நாம் ெவள்ைள விளிசங்கிடங்ைகயிற்ெகாண்ட emperumAn who resides in tiruve’nkaTam Hills and ask Him to come to me! to come askHim Hillsand who residesintiruve’nkaTam emperumAn your mebyuttering timenear wasting your alive, at me me suffer(inlove)andtortures makes and mind staysinmy entersand only that,He me.Not Himselfbefore not showing todo invitesbhaktas asoundthat seems tohave the (pA’ncajanyam)co joyfully)! MyLordhas first instance, but He is not quenching ANDAL's thirst. ANDAL's quenching but He isnot first instance, andmore more giving is like This vaikuNTham. 4-9-4). tirumozhi nIrE”(periya vAzhndE pOm kA vaNNam tigazhum oLiyil open -“kASin him whenhearrivesatthetempleaninappr bhaktai. devot His onlyforthebenefit of divya-Ayudha-s this tirumozhi. to aswesaw Introduction in the only, devotees His ow for Ayudha-s are norHisdivya tirumEni water-ladencloud.NeitherbhagavAn's the thatresembles beautiful blacktiruemEni Thepure-whiteco calls outtoHisdevotees. Oh cuckoo (who drinksthenectarfrom Oh cuckoo May be bhagavAn thinks that His tirumEni is only for the nitya-surI-s in SrI SrI in the nitya-surI-s for is only tirumEni His that thinks May bebhagavAn ofthetemplefor thedoors doesnotopen angry whenperumAL AzhvAr gets tiruma’ngai laments thatthispa -ANDAL uruk-kATTAn -HeWhoholdsthewhiteconchthat vimalan kaiyilkoNDa Sa’ngu iDam veLLai viLi DDITIONAL RANSLATION

THOUGHTS

FROM S R I S

FROM A T HAKOPAN S R I PVP: 125 ' the same time enjoying this drama. Without this drama.Without enjoying thesametime S nch in His left hand. This pure white conch whiteconch Thispure in Hislefthand. nch

honey-laden ceNbagam flowers and sings andsings ceNbagamflowers honey-laden opriate time when the temple is not normally timewhenthetempleisnotnormally opriate mazhalaic-col (child-like talks), go to my (child-liketalks),goto mazhalaic-col TAMIZH ees, is not revealing Himself to her, His great Himselftoher,His ees, isnotrevealing TTIr emperumAn vASivallIr, indaLUrIrE! vASivallIr,indaLUrIrE! emperumAn TTIr nch contrasts beautifully with bhagavAn’s with bhagavAn’s contrastsbeautifully nch water to the fish whose abode is water in the water tothefishwhoseabode iswater n benefit or protection, but theyareforHis protection, but or n benefit kai’nkaryam to Him.ThisLordofmineis kai’nkaryam rama- who has His divya rUpa and hasHisdivyarUpaand who rama-purusha

TREATISE :

sadagopan.org sadagopan.org have the excuse to say that He did not understand yourwords. understand Hedidnot have theexcusetosaythat aksharam slowly andexplicitlypronounce each - meLLamizhaRRi and sweettalk.mizhaRRAdE C. A one. rUpam that Who hasadivyama’ngaLa He isOne mean that He is One with the body similar to Otherwise, syllable ofHisnAmamclearly. me. So,ohcuckoo,youhave Ifeelverydistressed; He and whenHedisappears, Himself. WhenHeshow again bynotshowing me torturing andthenstarts me, makesmealive to Himself shows same way,emperumAn the In beating. continuethe upandthen tofreshenhim wateronhim customary tosprinkle of beatings togetacertainamount supposed acriminalis through.When thatIamgoing andisenjoyingthesuffering intermittently, me already.Itwould be betterifHetotally not is It Himself. showing bynot me torturing me.ButHeis see hastocomeme instead,He togothere; noposition in But Iam her svayamvaram. for isonly intiruvE’nkaTam stationed is He leftparamapadamand why thereason thinks Himwalkthe thekuyiltomake pleading with and gainherhands.WhenHehascomeallth herempi SoalsoANDALfeelsthat pirATTi. sItA of hands the gaining His to prior mithilai outside garden inthe wasstationed to me”.rAma nectar inthes cuckoo) aredrinkingthe sight offlowersbecausemyBelovedvE’nkaTa with isplaying her plight,and be enjoying Hi hopeofseeing coming backtolife(inthe see Him)and ableto being (not dying keeps She her hands. into getting is not because He thenishurting handsstretchedout,and Him withher She runswithgreatlovetoembrace mizhaRRi mizhaRRAdE - ThewordmizhaRRal mizhaRRAdE mizhaRRi of anyki no blemish Lordwith vimalan: The Him. to to come the devotees to out calling in tiruve’nkaTam, standing is My kaNNan kaLLavizh cembagam...kuyilE: ANDAL is thelife peidukUttATTuk-kANum: living of nALum uyir hope againsthope. en vE’nkatavanvarakkUvAi:“Calloutthename When youcallHim,donotdrinkalotofhon DDITIONAL

THOUGHTS to call Him to come to me. to come to callHim

FROM S ANDAL seems tosay:“WhileIamsaddenedatthevery ANDAL RI e same flowers and singing with glee. andsingingwithglee. e sameflowers UV: He will say ‘ I cannot make out anything’. out He willsay‘Icannotmake her this way. This seems to be His pastime! beHis way.Thisseemsto her this 126 m). But then it appears that bhagavAn seems to bhagavAn seems But thenitappearsthat m). ours, made of the decaying prakRti-s. Instead, Instead, ours, madeofthedecayingprakRti-s. that He did not come, but He has entered into into hasentered He come, but not Hedid that s Himself, I rejoice andtrytoembraceHim Himself, s of His nAma-s correctly, so that He does not few more feet and come and get her. kOdai her. kOdai get and come feet more few , if he becomes weak in the middle, itis ifhebecomesweakinthemiddle, , e way fromSrIvaikuNThamforher,sheis destroys me; instead, He gives me life destroysme;instead, He givesmelife rAn is waiting in tiruvE’nkatam just to come come justto intiruvE’nkatam iswaiting rAn nd. Just because He has a form, it does not does not Hehasaform, it Just because nd. van is not with me, you (referring to the to the me, you(referring with van isnot Don’t use incoherent talk, but be clear and talk,butbeclearand incoherent Don’t use is capable of removing all the sins of every of removingallthesinsevery is capable sees all this. It shows that Hehaslovefor seesallthis.Itshowsthat ey and call like a drunkard; call out each ey andcalllikeadrunkard;outeach oftieurve’kaTattAnsothatHewillcome can mean incoherent talk, as wellkind talk, can meanincoherent

sweetly so that my blue-hued Lord will come to me! me! cometo Lordwill myblue-hued sweetly sothat me to Himcoming see several times.Idon't rAvaNa, myLordusedHispowerfularrows indiran's sArathimAtaliservedasrAma'schario thebees!When generatedby “kAmaram” greattune to the flowers,andlistening budding B. A கமாணிக் கம்வரக்கூவாய் A. T ெபாறிவண்ன் காமரங்ேகட்,உன் காத ேயாடன்வாழ்குயிேல!என் வரெவங்குங்காேணன், தைலவன் ேபாதலர் காவிற் மணம்நாறப் சரமாாி ேமற், இராவணன் தாய்தைல யற்றற்ழத்ெதாத்த ேகால்ெகாள்ளமாயன் மாத ேதர்ன் karumANikkamvarak kUvAi kAdaliyODuDan vAzhkuyilE!en poRivaNDinkAmaramkETTuun pudumaNamnARap pOdalar kAvil talaivanvarae’ngumkANEn tAi talaiaRRaRRu vIzhattoDutta irAvaNanmElSaramAri mAtali tErmunbukOlkoLLamAyan P D. A and drinking heartily from these flowers. flowers. heartilyfromthese and drinking shepoints andinthispASuram, she issuffering, AS

bedswhile thecuckooforsleepinginniceflower kOdaichides In thefirstpASuram, tEr munbu mAtali kOl koLLa: Whenever indr kOl koLLa: Whenever mAtali tEr munbu in the matelive You andyour Oh cuckoo! URAM DDITIONAL RANSLATION DDITIONAL 5.3

THOUGHTS THOUGHTS

FROM S R I S

FROM FROM A T HAKOPAN S S RI RI PVP: TSR: 127 ' S

to sever rAvaNan's primary headrepeatedlyto sever rAvaNan'sprimary

TAMIZH now from any direction. Please do warble Please dowarble direction. any from now grove enjoying the fresh fragrance from the the freshfragrancefrom enjoying grove outthatthecuckoois teer and drove it in front of the deceitful teer anddroveitinfrontofthedeceitful a fought with rAvaNa, indra lost and ran lostandran indra withrAvaNa, a fought

TREATISE : enjoying itself eating enjoying itselfeating

sadagopan.org sadagopan.org rAvana had created to instill fearinsItA. rAvana hadcreatedtoinstill forseveri himrepeatedly punishing was as ifrAma headasitkeptfallingdownandspr principal smelling the beautiful flowersandlisten the smelling ofthecu andthelife the Lord separation from puNNiyanaivarakkUvAi pon puraimEnikkaruLakkoDiyuDaip nIyumaRidikuyilE! nOyadu pirivuRu anbuDaiyAraip tONiperAduuzhalginrEn vaikuntanenbadOr pukku tunbak kaDal imaiporundApalanALum enbu urugiinavElneDumkaNgaL P C. A the fake head of mAyA-rAman that rAvaNan showed to sItai). tosItai). rAvaNanshowed that mAyA-rAman of the fakehead He showered the rain of arrows - yuddha kANDam 92-18. arrows -yuddhakANDam therainof He showered (rAmA.sundara.32-16) is likethemightyelephant). (youare smRta:” rAvaNa as“tvamnIcaSaSavat and thefoxinjung thelion the onebetween “yadantaram simhasRgAlayorvane”(the comparis it. anddriving rAvaNa facing the chariot in boldly is sitting mAtali withrAvaNa, fighting is sincerAma storyisdifferent; Now, the chariot. indra's while driving somAtalineverhadthechanceto face rAvaNaduringthefight torAvaNa; with hisback looked as iflooked as itwasrAma'sk pastime to into liferepe back rAvana’s headwhichsprung AS tAi talai aRRaRRu vIzha-LordrAmawasai tAi talaiaRRaRRu talaivan -vIrasrEshTan;mynAyakan;Hehas un kAdaliyODu uDan vAzh kuyilE: kOdaicont uDanvAzhkuyilE: un kAdaliyODu showerofarrows.vAlmIkIrefe Sara mAri:The fi deceitful wasa irAvaNan: rAvaNa mAyan -LordrA vIzhattoDutta tAi talaiaRRaRRu URAM DDITIONAL 5.4

THOUGHTS

FROM S eep severing rAvaNa's head repeatedly. rAvaNa's head eep severing RI ing to the melodious songs of the bees. of the melodious songs ing tothe

UV: 128 ung back up again to life on his body.Thiswas back upagaintolifeonhis ung atedly because of a boon he had obtained. It hadobtained. atedly becauseofaboonhe le). ( rAmA. AraNya 47-45) She also refers to le). (rAmA.AraNya47-45)Shealsorefers like thelowlyrabbitcomparedtorAmawho ckoo which is enjoying life with its lover, lover, its lifewith is enjoying which ckoo ng the single fake head of mAya rAma that fakeheadofmAya rAma ng thesingle ma was aiming His arrows andsevering wasaimingHisarrows ma ghter. That was why sItA pirATTi said: said: whysItApirATTi ghter. Thatwas on between rAma and rAvaNa is similar to issimilar on betweenrAmaandrAvaNa ming His arrows and severing rAvaNa’s rAvaNa’s andsevering His arrows ming rs tothisas“Saravarshamvavarshaha” - talai (head) that is indestructible (unlike talai (head)that (unlike isindestructible inues the contrast between herlifeof thecontrastbetween inues embodiment of dharma andwhohas embodiment ofdharma gold,whoisthe shineslikes abodythat whohas sweetlysothatkaNNan Please dowarble know well sorrow. Ohcuckoo!You se whowill nAthan ofSrI have thehelp ofsorrowfulsepara intheocean been struggling My eyesthatcanbecomparedtodeeppiercingsp struggling without any way to get to Him. toget anyway without struggling andunavailab ocean, andthatboatisinaccessible SrI vaikuNTha these otherforms-Hisform as now. Ican’t get anycomforttryingtoaccessth comfort fromHisvibhavaforms because Hedoesnotcomeandembracemeor Ican’t able togettheboatthatisemperumAn. my eyes. because ofthebeauty beundergoing should thatHe suffering miseryand the same through going I am Aittu” - Him.“ik-kaNNuk because ofseparationfrom Hewas sleepwhen bhagavAnlose could make ANDAL, wh sleep always(satatam). was without satatam rAmah”(rAmA.sundara,26-44)-Itisno captivating thatLordrAmawasunabletosleep toclose becauseof spears, arenowunable B. A A. T ைனவரக்கூவாய் ண்ணிய நீ மறிதிகுயிேல, ெகாைடப் ெபான்ைர ேமனிக்களக் ெபறாழல்கின்ேறன், ேதாணி அன்ைட யாைரப்பிாிேநாய தாபலநாம், இைமெபாந் ன்பக் கடல்க்குைவகுந்தெனன்பேதார் என் கியினேவல்ெநங்கண்கள் vaikuntan enbadOr tONi peRAdu uzhalginREn - I am suffering because I have not been have notbeen because I -Iamsuffering tONi peRAdu uzhalginREn enbadOr vaikuntan Oh cuckoo! My sorrow has infiltrated eveninto Oh cuckoo!Mysorrowhasinfiltrated ina vElneDumkaNgalimaiporundA-Mylo DDITIONAL RANSLATION

THOUGHTS

FROM S R I S

FROM A since they occurred long back, and are not accessible to me since theyoccurredlongback,andarenotme accessibleto T HAKOPAN the grief that arises from separation from the beloved one! one! from thebeloved separation from the griefthatarises S flag, will come to me! garuDa flag,willcometo R I PVP:

129 ' S

get my reliefintheformofHisarcAtirumEni ku ilakkAnAr paDuvadait-tAn paDA ninRAL paDAninRAL ku ilakkAnArpaDuvadait-tAn TAMIZH when He was separated from Her: “anidrah Her: “anidrah whenHewasseparatedfrom e boat in the form of the mUla mUrtiforall e boat intheformof nAthan, because my love for Himislikean nAthan, becausemylove my sorrow. sItA pirATTi's eyeswereso my sorrow.sItApirATTi's comfort me inHisarcAform.Ican’tget comfort tion for a long, long time becauseIdonot longtime tion foralong, t that He could sleep only occasionally; He t thatHecouldsleeponlyoccasionally; le to me to quench my sorrow. So I am just ears (vEl) are notabletoevenclose.Ihave o had suchcaptivatingbeautiful eyes that ng andbroadeyesthatresemblepiercing rve like a boat for me to cross the ocean of ocean me tocrossthe rve likeaboatfor separated from her, is now not sleeping now notsleeping is separated fromher, my bones (and has caused them to melt). mybones(andhascausedthem tomelt).

TREATISE :

sadagopan.org sadagopan.org come to her will definitely bear fruit. bearfruit. will definitely come toher to Him to thatthecuckoo'sinvitation feels ANDAL HisNature, thatthisis reason. Given istosh sundara. 38-41)-Thebestofdharma-s words His isexplainedby referred tohere வில்த்ெமன்னைட யன்னம் பரந் விைளயாம் ulagaLandAnvarakkUvAi. koLLuvankuyilE! unnoDu tOzhamai eDuttaenkOlakkiLiyai in-aDiSiloDu pAlamuduUTTi porukayalkaNiNaitu’njA ponnaDi kANbadOrASaiyinAlen villiputtUruRaivAntan men-naDai annamparanduviLaiyADum P ைறC. A வான்றன், than the other forms. Please make an appeal to Him on my behalf. makeanappealtoHimon than theotherforms.Please should originated, otherincarnations whom these nAthanfrom SrIvaikuNTha areestablishedindharma,then andkRshNa dharma. IfrAma declarethsanAtanam”, etc., dharmam “kRshNam ofdharmam). (embodiment ofapuNNiyan lakshaNam companyofthenity enjoying Himselfinthe is tirumEni, HewithHisgolden thatmybonesaremelting, tothepoint am suffering it the prospect of being separated. ofbeing it theprospect b itsmate.Thisis with together joy ofbeing is abletohavementalanubhavamofbhagavAn and climbonit it of get agrasp unable to inth whoiscaught of one refers totheplight AS

One; OneWholives The Sacred - puNNiyan Whohasth One - mEni… puNNiyan pon purai puNNiyan - “kaNNa pirAn who is the embo “kaNNapirAnwhois puNNiyan - nIyum aRidikuyilE-ANDALsaysthistoth construct small wooden Or tONi-A kaDalukku URAM DDITIONAL 5.5

THOUGHTS

FROM S RI UV: 130 ecause being together has always associated with ecause beingtogetherhasalwaysassociated e hugewavesoftheocean,seestONi,butis to sItA “AnRSamsyam paro dharmah” (rAmA. (rAmA. dharmah” paro sItA “AnRSamsyam to reach the shores. ANDAL is in a similar plight, in asimilarplight, is ANDAL theshores. reach ow mercy towards anyonewhosuffersforany mercy towards ow constantly, but is unable to be with Him. withHim. butisunabletobe constantly, a-sUri-s. O cuckoo! Ask Him if this isthe ifthis Him Ocuckoo!Ask a-sUri-s. e cuckoo which is currently experiencingthe is e cuckoowhich be even more firmly established in dharma indharma firmlyestablished be evenmore by dharma.“rAmovigrahavAndharmaH”, diment of dharma”. Thedharmathatis diment ofdharma”. (tONi). In the context of a greatocean,it Inthecontextof (tONi). at He is One who is an incarnation of incarnation whoisan at HeisOne e tirumEni with the golden hue.WhenI with thegolden e tirumEni B. A A. T தான்வரக் கூவாய் உலகளந் கிளிைய, எத்த ெவன்ேகாலக் ேதாழைமெகாள்வன் குயிேல! உன்ெனா ெபாகயற் கண்ணிைணஞ்சா, பாலட் இன்ன சிெலா ெபான்ன காண்பேதாராைசயி னாெலன் the arcA mUrti SrI vaTa patra SAyi just for the the arcAmUrtiSrIvaTa patra SAyijustforthe andcome SrIvaikuNTham emperumAn has left Burnow of everyone. nAthan since SrIvaikuNTha is understandable This perAdu uzhalginRen. OrtONi enbadu -vaikuntan SrIvaikuNThan called because sheisnotabletogetthetONi is suffering thatshe laments ANDAL pASuram question toSrIna’njIyar:“Intheprevious He is not noticing her. wondershow ANDAL concerned. Giventhis, is s asfarherswan-likegracefulgait totheseannam- ANDAL isnolesscomparable the annambirdsthatareallover kshetram. enjoy thebeautifulsightofanna-naDai to just SrIvilliputtUr in is and by thenityasUri-s served He isconstantly where SrIvaikuNTham villiputtUr uRaivAn:BhagavAnhas left careandaffection, mewithgreat upby brought do thatforme,Iwillletyoubefr here. Ifyou sothatthepe warblesweetly cuckoo! Please arefightingwith beautiful fish-shapedeyes gentle- ofthe itsabundance villiputtUr with SrI nampiLLai posed the following the following posed SrI nampiLLai mennaDai annam parandu viLaiyADum viLaiyADum annamparandu mennaDai In the desire to have the darSanam of the lotus feet of my Lord who residesin SrI DDITIONAL RANSLATION

THOUGHTS

FROM

S R is not within reach reach within isnot to SrIvilliputtUr as as SrIvilliputtUr to I S

FROM A T HAKOPAN S R I PVP: 131 iends with my beautiful pet parrot who has been been whohas petparrot withmybeautiful iends ' rumAn who measured all the worlds willcome measured allthe rumAn who walking annam birds playing all over, my two allover, birdsplaying my two walking annam S each other and refuse to close for sleep. Oh for otherandrefusetoclose each

by being fed deliciousfoodandsweetmilk. being fed by TAMIZH

TREATISE “villiputthur uRaivAn” :

sadagopan.org sadagopan.org ease. nirU do guNa-aguNa He doesnot guNa isthat (literallyreferringto class),canDAla to asvasishTha(literallyreferring between them His foottoeveryoneonthisearthandga AcArya. “en” kOlakkiLi)tothe reference to surrenderherselfandall will an AcArya,ANDAL roleof bhagavAn.Thisisthe cuckoo toreach suffering the fate that He should be going through. through. should begoing fatethatHe the suffering unable towinkHiseyes the Onewhoshouldbe the other mUrti-s such asotherarcAincarn the othermUrti-ssuch in thetemple(Note:this is differentfromSr pAdAravindam. This is bhagavAn's parama kAruNyam. kAruNyam. parama is bhagavAn's This pAdAravindam. can go justsopeople and waitseverywhere C. A call. a verydistantplace;ifthekuyilcallsforvaTa arcAvatAram inadifferentplaceorvibhavaavat -whycallfor asshe hadtaught.Then,shethinks calling outvaTapatra name SAyi’s have made me faint”. have mademefaint”. me theexquisitebeauty andshowed ma’ngaLam fo find acure to as mymothers,aresupposed SrIvilliputtUr, she has not seen Him and is hurting. ishurting. shehasnotseenHimand SrIvilliputtUr, her to hascomejustfor temple.Thus,eventhoughbhagavAn allowed hertovisitthe Concerned guNAnubhavam. in His lost forever be and unconscious become will Him and completelyin absorbed shewillbe bharatAzhvAr, without anychange,ifANDA who cango most ofus aruLicceyal was:Unlike Him. lookingfor to close, eyelids arerefusing her Him and shecan'tfind sayingthat isstill ANDAL And of ANDAL. the likes sake of WhenHemeasuredthethreef ulagaLandAn: en kOlak kiLiyai unnuDan tOzhamai koLLuvan tOzhamai unnuDan en kOlakkiLiyai en poru kayal kaN iNai tu’njA -Thebeauty kaN iNai en porukayal Or ASaiyinAl - ANDAL isclosetovaTapatr -ANDAL Or ASaiyinAl nAthan vaikuNTha the kuyiltocall godA asked uRaivAn tan ponnaDi kANbadOr ASaiyinAl - ponnaDikANbadOr ASaiyinAl uRaivAn tan In tiruvAimozhi 6-5-5 “izhai In tiruvAimozhi6-5-5“izhai DDITIONAL

THOUGHTS

FROM koL jyOti” –parA’nkuSa nAyaki says: “WhenIam sick, you, L goes into the temple and has His darSanam, like like His darSanam, has templeand into the goes L S RI UV: 132 I PVP’s quote of na’njeeyar etc.). However, unlike quoteofna’njeeyar etc.). However,unlike I PVP’s This is the inner meaning of these words. these of meaning istheinner This and have the bhAgyam of the darSanam of His darSanam of the have thebhAgyam and patra SAyi who is verycloseby;Hewillhearthe patra SAyiwho ve everyone moksham without distinguishing distinguishing ve everyonemokshamwithout the AcArya.Ifcuckoo paNam, butmingleswitheveryoneequal How is this to be understood?” SrI Jeeyar's How isthistobeunderstood?” the worst, most despised) etc.BhagavAn's most theworst, Aram fromadifferenttimeorvaikuntan ofANDAL'seyesaresuchthatbhagavAnis a SAyi’s temple, and worships Him everyday temple, andworships a SAyi’s into the temple andworshipcomeoutinto thetemple the richest, best, a generic reference to the to the the richest,best,agenericreference about this, ANDAL's kith and kin have not kithandkinhave about this,ANDAL's ations in distant places, or the vibhava places,orthe vibhava ations indistant of His eyes and Hisbeautifulposture of Hiseyes eet, He gave the bhAgyam of thetouch eet, HegavethebhAgyam after lookingatherbeauty.Instead,sheis BhagavAn comesinthearcAmUrtiform in the previous pASuram; her pet parrot is petparrot her pASuram; theprevious in r it; instead, you took me to tolaivilli tolaivilli meto youtook instead, r it; her belongings (in this case this is the casethis this (in her belongings - ANDAL is asking for help from the help fromthe for is asking - ANDAL performs this role of of role this performs not attaining Him not attaining ea fishthatarefightingagainst two look like water (tArai), He receivedthe second Hedoes want tomissHimevenforasecond. not becauseIdo me shouldcomeandget He also.Iamalwaysbed-ridden. swans like these walk,when canIgoandseeHim with myslow andflyaround.Youcansaytheyle around slowly arcai andcometoherwithagracefulwalk.Th தைலயல்லால் ைகம்மாறிேலேன! தைலயல்லால் ேல,என் மிளங்குயி ெகாள் யாகில் கூகிற்றி ைனவரக் தத்வ கண்பைட மணித்தடங் ெகாத்தலர் காவில் ைல ெசய்ய, இடீேகசன்வ வாம் வற்ெசய்ய ெவண் த்தன்ன எத்திைச ம்அமரர்பணிந்ேதத்ம் talaiallAlkaimmARuilEnE tattuvanai varakkUgiRRiyAgil koLLUmiLamkuyilE!en மழகழிந்kottalar kAvilmaNittaDamkaNpaDai mulaiyumazhagazhindEnnAn muttanna veNmuRuvalSeyyavAyum iruDIkESanvaliSeyya ettiSaiyum amararpaNinduEttum P ேதன்நான்,the cuckootocallforHim. time, and openallthe is not temple day. Butthe specialpl SAyi hasa incarnations, vaTapatra AS poru kayalkaN:Theeyes arelocatedinsucha

varak kUvAi - godA is greedy - she does not greedy -she is varak kUvAi-godA

URAM 5.6 .

His tiruvaDi passed over devalokam. over devalokam. His tiruvaDipassed 133 ch other to keep open,reflectinghersorrowin ch otherto ace in her heart because she sees Him every every Him sees because she ace inherheart is SrIvilliputtUrwherealot ofswanswalk not walkslowly.HeisulaguaLandAn.The closes atappropriateti want to go to Him; she want Him to break Him tobreak Him; shewant to go want to in the temple? I am not in a position tofly Iamnotinaposition in thetemple? arnt their walk from me. I walk so slowly; slowly; I walkso fromme. arnt theirwalk

way on either side of the nose that they thatthey way oneithersideofthenose mes So she is asking mes Sosheis asking

sadagopan.org sadagopan.org importance of learning the interpretations of of learningtheinterpretations importance Her - from is separated whenHe withsItApirATTi for union more even loss His is it But Him. for longing my indriya-s, of control me andhastotallytaken invite Him, because she existed onlyforHim. because she invite Him, angr being of her spite andin to her, Himself thatANDALwas inspiteofall So alsohere, existedforthesakeof butshe rAma's condition, life was“sItApirATTi's na’njIyar's response SrI andhowwasitthatherlifedi rAma byrAvaNa, headofLord (fictitious) come sItAwasjustsheddingtearswhenshe shown thesevered was“How na’njIyar SrI to posed SrI nampiLLai Thequestion na’njIyar. SrI and nampiLLai context, Inthis to her. revealing Himself herbynot Heistormenting though even thekuyiltogo and inviteHim she isasking of herindriya-s. takencompletecontrol Hehas ISah.InthecaseofANDAL, hRshIkAnAm fully realizingthatHeistheirLord. else normallybecauseoftheirfalsepride,fallat ThelikesofbrahmA,rudraand deva-s worship. Ishadunnamya pAsyAmirasAyanamivott | tasyAhpadmamivAnanam bimboshTham kadA nucAru B. A A. T gardens. isenjoyi of thekuyilwhich suffering withthat you. my head at your feet for the restof my life. your In returnfor emperumAn. life isthat allmyfeminine lipsand and smile,myreddened about showingHimselftome.Becauseofthat,I Him,withthebeauty whosees of everyone senses by worshiped ofbeing has theglory hRshikeSan talaiyallAl kaimmARu: WhilegivingthevyAk Bh vali Seyya,azhaguazhindEnnAn–“Because - ThisnAmareferstoBhagavAn iruDIkESan tattuvanai - tattuvan here refers to His being th herereferstoHis tattuvanai -tattuvan of hersituation contrasts -ANDAL kuyilE iLam kaNpaDaikoLLum kottalar kAvil BhagavAn ettiSaiyum amararpaNinduEttum- MyLord flowers! beautifulgrovewithblossomed sleeps inthe that Oh youngcuckoo, DDITIONAL RANSLATION

THOUGHTS

FROM S R I S

FROM A T HAKOPAN S R I PVP: I can't think of any other better prati-upahAram to prati-upahAram think ofanyotherbetter I can't sweet warblingandcallingHimhere,Iwillplace 134 amam ||(rAmA.yuddha.5.13) AzhvAr's tirumozhigaL through learnedAcArya- through tirumozhigaL AzhvAr's undergoing because of BhagavAn not revealing notrevealing becauseofBhagavAn undergoing SrI PVP refers to a conversation between SrI SrI PVPreferstoaconversation ' than mine”. Lord rAma expresses His longing His longing expresses rAma mine”.Lord than S

y because ofthis, sheis y because d not depart on seeing rAma's severed head?” severed on seeingrAma's not depart d the feet of BhagavAn at the very sight of Him, the feetofBhagavAnatverysightHim, TAMIZH was not based on her knowledge (j~nAna) of (j~nAna) onherknowledge wasnotbased ng itself in the flower beds in the beautiful beautiful the in flowerbeds the in itself ng indra, whoarebowing toanyone not usedto I am losing all my beauty and charm, while and charm, mybeauty Iamlosingall rAma. As long as He exists, she will exist”. rAma.AslongasHeexists,shewillexist”. of His limbs. He is making such a big fuss fuss suchabig making He is ofHislimbs. charms. The sole reason for my living my my solereasonformyliving charms.The devas in all directions; He steals away the devas inalldirections;Hestealsaway am losingallthebeauty of mywhiteteeth being the controller of all our indriya-s - beingthecontrollerofallourindriya-s e sole reason for her existence. This is why Thisiswhy e solereasonforherexistence. hyAnam for this, SrI PVP illustrates the illustrates the SrIPVP hyAnam forthis, istheSupremeLordwhomallother agavAn is refusing to reveal Himselfto isrefusingtoreveal agavAn

TREATISE : sending the kuyil to the kuyil sending here, it should imply the whole body. “I here, itshouldimplythewholebody. me. to tocome andaskHim Him, only for He that antaryAmi foreverything.So,tellHim சாலத் தமம் ெபதி தண்ம், சங்குெமாண் ஆழிம் ைனவரக் கூவில்நீ தங்கிய ைகயவ யாகுலஞ் ெசய்ம், தாவிைய அங்குயி ேல!உனக்ெகன்னமைறந்ைற ராைசயினால்,என் ணர்வேதா குகத் குைமத்க் கிளர்ந் ெகாங்ைக வாைனப் பள்ளிெகாள் ெபாங்கிய பாற்கடல் SAlattarumam peRudi. ta’ngiya kaiyavanaivarakkUvilnI AzhiyumSa’ngumoNtaNDum ennamaRainduuRaivu am kuyilEunakku AviyaiAkulamSeyyum kumaittuk-kudUgalittu ko’ngai kiLarndu puNarvadOrASaiyinAlen paLLikoLvAnaip pARkaDal po’ngiya P C. A anAcArya”. hearing itfrom by canonlybeobtained knowledge someone. Such even through kind cannotbeacquired this head”. toyouwithmybowed keep praying ma me; soIwill given youhave you forthehelp phrase?” haveexplainedforthis SrI na’njIyar hisexplanat about But, hehadhisowndoubts here, I call myemperumAntocome said: “ifyou the is people:“what some was onceaskedby effo individual own one's through s ratherthan AS talai allAl - “sarvasya gAtrasya Sira: pradhAnam” - even though she says talai - head - head -eventhoughshesaystalai talai allAl-“sarvasyagAtrasyaSira:pradhAnam” istherootcauseandSu tattuvan -emperumAn URAM DDITIONAL 5.7

THOUGHTS

FROM S RI will praytoyouwithmywholebody”. UV: 135 peRRi commented in response: “Knowledgeof peRRi commentedinresponse: The answerwas:“ThereisnowayIcanrepay meaning for'talaiyallAlkaimmaRilEnE'?”He meaning ion. So he asked SrI ion. Soheasked rts. One of na’njIyar's students named peRRi peRRi named students One ofna’njIyar's rts. intense penance and getting a boon from from aboon andgetting penance intense ke my head belong to you and I will for ever andIwillforever toyou ke myheadbelong is responsible for my existence, and I exist I exist my existence,and for is responsible will cut even my head and give it to you”. to you”. it will cutevenmyheadandgive pport for all in the Universe. Heisthe forallintheUniverse. pport nampiLLai: “What would “Whatwould nampiLLai:

sadagopan.org sadagopan.org brought my Lord adorning the disc, conch and the powerful mace in His hands, to me. to powerfulmaceinHishands, thedisc,conchand the Lord adorning my brought warblingyou yoursweet agreatdharmam,ifthrough wouldhaveperformed groves? You my desireforHim,whatistheuseofyourhi B. A A. T whose abode is the wavy tiruppARkaDal. WhenIam tiruppARkaDal. whose abodeisthewavy

po’ngiya pARkaDal: emperumAn has left His own abode of paramapadam and has taken and has paramapadam of abode His own left has emperumAn pARkaDal: po’ngiya I amveryenthusedover cuckoo! Oh beautiful

DDITIONAL RANSLATION

THOUGHTS

FROM S R I S

FROM A “pARkaDal paLLikoLvAn” “pARkaDal paLLikoLvAn” T HAKOPAN S R I PVP: 136 ' S ding in the shady comfort of your home in the ding intheshadycomfortofyourhome

TAMIZH the thought of uniting with my PerumAL, myPerumAL, with ofuniting thought the suffering somuchfr suffering

TREATISE : om the intensity of om theintensity vaidehyA darSanenAdyadharmata: aham caraghuvamSascalakshmaNaScamahAbala: | tat tathAhanumanvAcyamvAcAdharmam jIvantIm mAmyathArAmas-sambhAvayatikIrtimAn| It isnowonderthatthepA bhagavan. NowBhag from coolness thatitgot feels cool.Andtheoceanrise the moon this ishow atiny gave bhagavAn; bhagavAn of the mind the simultaneously intheformof moons often thedarSanam becausenowithas overprofusely isbubbling tiruppARkaDal is the Whenthis isblemished. perfect and everyone. toentice place intiruppARkaDal His One word to Him isallIneed”. One wordto the firetobecomehisfood.Youdo and fellinto forshelter. Taking the looking role ofa protect A huntercameandcaughtthematewhenit GREAT puNyam (SAla dharmam) of GREAT puNyam(SAladharmam) protecting thiswholeworld,whichcannotexis Hisdevotee. Hecan'tlivewithout this act,since longingforHi bhagavAnofher this actofinforming it wouldhavedoneaGREATactof dharma. Th lakshmaNa. lakshmaNa. hanumAnhasprot sItApirATTi, having found hanumAn would have performed a great actofdharma. agreat hanumAn wouldhaveperformed SrIrAmaabout informing tells hanumAnthatby act ofdharma.Thereisananalogousincide agreat forHim,thekuyilwouldhave longing performed ofANDAL's informing perumAL 87. -periyatiruvantAdi nEmiyAn” kai kazhalA “eppOdum need arises- protect Hisdevoteesinstantly in of need, case Also, as the purusha sUktam says: “candramA sUktam says:“candramA purusha Also, asthe po’ngiya -Theoceannormallyrisesevenat

ANDAL tells the cuckoo: “One time, a pigeon was staying on a tree along with its mate. a treealongwithitsmate. stayingon apigeonwas ANDAL tellsthecuckoo:“Onetime, ANDAL is not just saying that the cuckoo will have done an act of dharma, butshesays havedoneanactofdharma, will thatthecuckoo justsaying isnot ANDAL nI SAlat tarumam peRudi - ANDAL tells the kuyil that by performing theactof performing by kuyil that tellsthe -ANDAL peRudi nI SAlattarumam Hishandto carryingtheweaponsin Heisconstantly oN taNDum: Sa’ngum Azhiyum Another similar incident occursinSrImad RkaDal isrisingprofusely. ten toenailsin BhagavAn's Feet. saving the whole world. savingthewhole parirakshitA: ||(yuddha1.12) parirakshitA: 137 nt in SrImad rAmAyaNa, where sitA pirATTi wheresitApirATTi nt inSrImadrAmAyaNa, rAmAyaNam. SrI rAma tells hanumAn that by by that tellshanumAn rAma SrI rAmAyaNam. part of His mind’s part ofHis coolness to mind’s the moon, and avAn Himself is lying on this tiruppARkaDal. islying tiruppARkaDal. Himself avAn on this or for the hunter, the pigeon grew fire for him for grew fire or forthehunter,pigeon avApnuhi || (rAmA. sundara.39-10) avApnuhi||(rAmA. instead of having to look for them when the the when ofhavingtolookforthem instead t without Him. So,thecuckoowillget withoutHim. t ected not only rAma, but also bharata and rAma, but alsobharataand ected notonly case, it is not at all surprising that the that not atallsurprising case, itis IfthekuyilprotectsHim,itissameas became darkandcold,hecametothattree the sight of the moon, which isnoteven thesightofmoon,which not have to destroy yourself like that bird. not have todestroy like that yourself bird. e kuyil is not just saving ANDAL's life by lifeby justsavingANDAL's e kuyilisnot how she is holding on to life just for Him, holding ontolifejustforHim, is how she s at the sight of this moon with a tiny bit of bit tiny witha moon ofthis sight s atthe manaso jAta:” - The moon originated from from originated The moon jAta:”- manaso m, but infact it is saving His life also by

sadagopan.org sadagopan.org அவைனநான் ெசய்வன காேண ! காேண ெசய்வன அவைனநான் A. T ேல,திமாைல சிகுயி யாகில் கூகிற்றி ஆங்கு விைரந்ெதால்ைலக் நா மவமறிம், ேகாம் ெசந்தளிர் மாம்ெபாழில் ேதங்கனி சரன் ெபாத்தைடயன், மில்ந்ெதாட்யகச்சங்கம் நாங்கெளம் தடக்ைகச் வக்கும் சார்ங்கம் வைளய avanainAnSeivanakANE Agil ollaikkUgiRRi A’ngu viraindu tirumAlai SirukuyilE! tE’nkani mAm-pozhilSen-taLirkOdum nAnumavanumaRidum irunduoTTiyakacca’ngam nA’ngaL emmil uDaiyan caduranporuttam SAr’ngam vaLaiyavalikkumtaDak-kaic P C. A Him to get to my side, you will get to see ho to go Himimme you areable If ourselves. madebetween have we kind ofagreement what Iwillknow paratantran). OnlyHeand unde He iswellknownforHisqualityofbeing valorous emperumAnhasstrong, grove! mango forwardtohelpme. Adikavi. Soyouhavetocome only afterHewasveryimpressedwithher rAma Lord guNam. Atma good with associated But gardenandenjoyingyourself. beautiful this withpirATTi. togetherness ofHis the specialnature AS Oh mydearlittlecuckoo,thatpicksatnew, cuckoo.Youlook Oh beautiful am-kuyilE - emperumAn po’ngiya -TheMilkOceaninwhich URAM DDITIONAL RANSLATION 5.8

THOUGHTS

FROM S R I S

FROM A T HAKOPAN S R I UV: 138 Atma guNam - ‘guNAt rUpa guNAccApi- -says guNAccApi- rUpa -‘guNAt guNam Atma ' diately and do your sweet warbling to persuade sweetwarblingtopersuade anddoyour diately S w much He will be made tostrugglefrommy

r the control of thosewholoveHim(Bhaktha r thecontrol TAMIZH was impressed with sItA’s physical beauty physicalbeauty sItA’s was impressedwith hands proficient in bending His great bow; Hisgreatbow; in bending hands proficient beautiful because you arealwayshidingin beautiful because the physical beauty is ofmeritonly if it is red, tender, shoots with your beak in the

is reclining, is boiling over because of becauseof over isboiling is reclining,

TREATISE :

without oneanother.WhenHeforgetsthispact “Wehave devotee. ANDALsaystothecuckoo: is asim Thedevotee the other. live without valor andinlove. Heisevenmorecapableoflove the battlefield. shooting the arrows from Hisbow. yuddha. 59-139) cacAla cApa’ncamumocavIra:||(rAmA. bhRSArtha: sa rAmabANAbhihato na cukshubhenApicacAlarAjA| yo vajrapAtASanisannipAtAt na tvamsamarthas tAm harthumrAmacApA aprameyam hitat-tejoyasyasAjanakAtmajA| B. A pranks! sheer fear: hands in droptheirbowsfrom enemies His bowandarrow, which willmakeHis skill with mightand describes rAma's vAlmIki abducting her. with willgetaway there isnowaythatrAvaNa and rAma, bow ofSrI protection ofthemighty dropped his bow, when he was struck by rAma bhANam.) by rAmabhANam.) wasstruck bow, whenhe his dropped gotshatteredand thunder fellonhim,totally struckhimorwhen vajrAyudham indira's kacca’ngam: Word of promise.Wehavean kacca’ngam: Word Again in SrImad rAmAyaNam, SrI SrI rAmAyaNam, SrImad in Again sItA is the vIra patni who isunderthe vIra patni sItA isthe vaLaiya valikkum:Referstothe SAr’ngam poruttam uDaiyan:Heisnotjustawarriorwh when move not (That rAvaNawhodid DDITIONAL

THOUGHTS

FROM In SrImad rAmAyaNam, we have SrImad rAmAyaNam,we In S R I PVP: 139 portant forBhagavAnas portant

, isn't it your duty to go and remind Him?” remind togoand , isn'tityourduty agreement between the two that one won't thatone won't thetwo agreementbetween great valor of emperumAn who is adept in valor ofemperumAnwhoisadeptin great to His devotee. Thus He is the greatest in in ThusHeisthegreatest toHisdevotee. SrayAm vane ||(rAmA.AraNya.37-38) o is capable of performing valorous feats in in valorousfeats ofperforming is capable o made asecretpactthatwewillnotlive “Proficient in bending His bow” inbendingHisbow” “Proficient BhagavAn is for the

sadagopan.org sadagopan.org known obstruction inco known bowwithHismighty SAr’ngam C. A like eyes; if He wants to see me, I will pretend that I did not see Him. see Idid not pretendthat He wantstosee me, Iwill like eyes;if my spear- with tortureHim Iwill think. makeHim that will askHimquestions I bear this? for a leave Himeven not does who tirumagaL maNa nOkkam uNDAn” - tiruma’ngai AzhvAr in periya tirumozhi 8-10-1) 8-10-1) tirumozhi in periya AzhvAr -tiruma’ngai uNDAn” maNa nOkkam ma’ngai “vaNDArpUmAmalar athercountenance. isbylooking be appeased hunger will He can't when sufferintensely BhagavAn will eatthefood. sohecannot hishands for alongtime,buttying has starved person who no right going through is what she depriv fromHimand herfaceaway going toturn great desireaf her to embraceherwith to comes suffer forsuchalong exactly asHemadeher andtriestoem ANDAL, comes to sight ofwhatall Iwilldo toHim”!Whatcan His devotee. to comes running fastandcallHim.periyapirATT very His abode too. to takecareofmyneeds ho much intelligencethatyouknow You haveso sweet pick atthesourshootstooffset sweet mangoesandcan'ttakeanymorestu of the toomuch has eaten cuckoo thesourredsprouts?The at the cuckoogoingandpicking and madeapact? alone wereboth they itwhen talkedabout have they wouldn't messenger, the to message of kind this give each When they Him. without live Shecannot that aSOkavanam in hanumAn together. theother.So,kuyilknowsth exist without bothha of them; both kuyil isamessengerfor doeverythingthat kANE-Iwill nAn Seyvana valikkumtaDakkaic-catu vaLaiya SAr’ngam bythe you willberewarded Him tome, goandget “Ifyou Seivana kANE: avanai nAn ollaik viraindu A’ngu tirumAlai tE’nkani mAmpozhil SentaLir kOdum: When th tells pirATTi sIta, and livewithout -thatHecannot -rAmadUtan rAma tellshanumAn kuyil supposedtoknowtherewas is the How DDITIONAL

THOUGHTS ming toherrightaway.

FROM arms. ANDAL implies that for Him,thereshouldbeno that arms.ANDALimplies brace herwith all the love, she isgoingtomakeHimsuffer w. It will be equivalent tok w. Itwillbeequivalent kUgiRRi Agil: “Oh cuckoo! All you have to do is to go to is togo to do youhave “Ohcuckoo!All Agil: kUgiRRi S RI UV: ness. ANDAL appeals to the cuckoo: Oh cuckoo! ness. ANDALappealstothecuckoo:Ohcuckoo! 140 reach His devotee. The only way emperumAn's reach Hisdevotee.Theonly split second; how can He leave me? Will She second;howcanHeleaveme?Will split ANDAL do to Him after all? As soon as He ter having suffered from her separation, she is she fromherseparation, suffered having ter time, right in front of the cuckoo. When He cuckoo. WhenHe front ofthe in time, right ve told the kuyil separately that they cannot thattheycannot separately toldthekuyil ve i whoisalwayswithHimwillensurethatHe w to adjust your taste buds; it behooves you you itbehooves w toadjustyourtastebuds; at this is the secretpacttheyhave made at thisisthe e Him of that embrace; then He has to feel has then He of thatembrace; e Him women do for praNaya kalaham. I am like womendoforpraNayakalaham.Iam ran: HeWhoisadept atstringingthe ran: ff. Thecuckooissosmartthatittriesto this pact, if it was made in secrecy? The was madeinsecrecy?The it this pact,if e grovehasripesweetmangoes,whyis eeping foodright in front of a iraNDattuonREltiNNam vEnDum vAzhakkarudil I’nguLLa kAvinil ponvaLaikoNDutarudal varakkUvudal Sa’ngoDu cakkarattAn kuyilE!kuRikkoNDuidunIkEL pozhiLvAzh vaNDuiraikkum po’ngoLi pASattuagappaTTuirundEn Or vaNNanSirIdharanenbaDu pai’nkiLi B. A A. T இரண்டத்ெதான் ததல், ெபான்வைள ெகாண் இங்குள்ள காவினில்வாழக்கதில் நீேகள், !குறிக்ெகாண் ேல கூதல் தான்வரக் சங்ெகா சக்கரத் தகப்பட்ந்ேதன், பாசத் கும்ெபாழில்வாழ்குயி ெபாங்ெகாளி வண்ைரக் ைபங்கிளி வண்ணன்சிாீதரெனன்பேதார் P ேறல்திண்ணம் ேவண்ம் love; so, it can mean here that kOdai is lovesick with SrIdharan). SrIdharan). islovesickwith that kOdai meanhere love; so,itcan able towalk.Ihavebeen caughtinthene ha I His exquisitebeautyand lovetowardsHim. to staywellaslongyouhaveme,whotakescare ofyou. Ilostbecauseof can getmethegoldenbangles andgettheLord must doyoursweetwarbling gr If youeverwishtocontinueliveinthis thegree dark-hued like is of Lakshmi,who Lord me! I to Pay attentionandlisten sweet nectar! AS

pASattu agappaTTu irundEn: I cannot cure my Icannotcuremy pASattu agappaTTuirundEn: thera playing inthegrove,where Oh cuckoo URAM DDITIONAL RANSLATION 5.9

THOUGHTS

FROM S R I S

FROM A T HAKOPAN S R I PVP 141 t called SrIdharan (pASam denotes both net and and denotesbothnet t called SrIdharan(pASam ove, you have to do one of these two things: you havetodooneofthesetwothings: ove, you ' S who has the Sa’nku and cakkaram here,oryou who hastheSa’nkuandcakkaram am entrapped in my love for emperumAn, the the emperumAn, for mylove in entrapped am

AND my separation from Him. You are only going Youareonlygoing Him. from separation my TAMIZH n parrot and who is in love with tirumagaL. in lovewith who is n parrotand ve become sick and invalid, not being even invalid, notbeing and becomesick ve diant bees sing because of drinking the the of drinking sing because bees diant S sickness bymyself.Iamlosttotallyto R I PBA: I PBA:

TREATISE :

sadagopan.org sadagopan.org preserving paramapadam so that nitya sUri-s can sUri-s sothatnitya paramapadam preserving end my suffering. end mysuffering. best be the to going not is time wailing allthe D. A C. A -tiruvAizhmozhi3-9-9) ninRu ninRE” “vAnavar nATTaiyumnIkaNDukoLenRuvIDumtarum SirIdharan or any other name, she is referring to Him as ‘Sangu cakkarattAn’. cakkarattAn’. to Himas‘Sangu sheisreferring oranyothername, SirIdharan andcakkaram inHis oftheSa’nku reminded instead. Him callingoutfor of the option the is them toher.Sincethis asking thecuckootopickupbanglesever is th ANDAL’s hope Him. So it iseasierforth the cuckoo, Hewillco away inseparation, andrealizingthat, to the cuckoototakeherbanglesandgivingthem -‘pon conflict this thatremoves interpretation varakkUvudal).Thustherese cakkarattAn keep slippingaway’, then itisthesame istakentomean‘bringmyba koNDu tarudal’ cuckoo makesHimcometoher. making my hands(by stayin golden bangles the Sa have controlof sothatI my control HimtomesothatIcanget Bring things: wailings. thesweetnectarandinth sing afterdrinking 2. If I am destroyed, whoisgo 2. IfIamdestroyed, Sa’ngoDu cakkarattAn varak kU varak cakkarattAn Sa’ngoDu is hands, she inher thebangles thinksabout When godA - cakkarattAn Sa’ngoDu the phrase interpretationfor An alternative Sa’nku cakkarattAnvarakkUvudal,ponvaLa 1. ANDAL is telling the kuyil-Ifyouwantto istellingthe 1. ANDAL here”. grove inthis tolive plantocontinue karudil: “ifyou vAzhak kAvinil i’nguLLa do oneoftwo :Youcan tarudal koNDu ponvaLai kUvudal, varak cakkarattAn Sa’ngoDu You vAzh: pozhiL vaNDuiRaikkum po’ngoLi DDITIONAL DDITIONAL

THOUGHTS THOUGHTS more difficultalternativeforth e cuckoo to call out for Him than to go and give the bangles to to thebangles give go and to than forHim tocallout e cuckoo at it will do theformer. it will at

FROM FROM ing to preserve this grove for you? Just as emperumAn is emperumAn Justas groveforyou? preserve this ing to S vudal, poN vaLai koNDu taruda koNDu poNvaLai vudal, S RI RI UV: PBA: the AbharaNams He has (namely, get Him under the AbharaNamsHehas(namely,getHimunder 142 ’nku and cakkaram), or, you have tomakemy or,you cakkaram), ’nku and as bringing Himbycalling forHim(Sa’nku vaLai koNDu tarudal’ refers to ANDAL asking asking to ANDAL refers tarudal’ vaLaikoNDu y time they slip away fromherhands,andgive y timetheyslip ngles (back)tomyhands,sothattheywillnot ‘pon vaLai kONDu tarudal’ is that ANDAL is ANDAL tarudal’ isthat ‘pon vaLaikONDu

ems to be redundancy. SrIUVgivesan ems toberedundancy. atmosphere for you. So do what is needed to is needed what foryou.Sodo atmosphere Him come to me). Both are achieved if the Him cometome).Bothareachievedifthe at noise, youwillnotevenlistentoallmy at me toher.Between thetwooptionsgivento live there,Iampreservingthegroveforyou. hands; so, instead of referring toHimas hands; so,insteadofreferring Him so that He knows that she is thinning sheisthinning Heknowsthat that Himso i kONDu tarudal: If the term ‘pon vaLai Iftheterm‘ponvaLai tarudal: kONDu i are spendingtimewheretheradiantbees live happily in this grove, hearingmy livehappilyinthisgrove, e cuckoo, the cuckoo might prefer might e cuckoo,thecuckoo l: Asindicatedearlier, நம் ைறைம யறிேயன், யறிேயன், ைறைம நம் ைமக்கண் அவன்வெசய்ய, ெதன்றந் திங்கடத்ெதன்ைன தாைன கந்த- அன்ல கமளந் i’nguRRuninRumturappan varakkUvAyEl inRu nArAyaNanai tagarttAdEnIyumkuyilE! ennait enRum ik-kAvilirundirundu naliyummuRaimaiaRiyEn tenRalum ti’ngaLum ooDaruttuennai maikkaNavanvaliSeyya anRu ulagamaLandAnaiuganduaDi P andcakkaram). Sa’nku bangles tofit,andwillgetherHis two jobsaccomplishedwi -getting kaTTumiRE” line.SriPVPca essentially along thesame her wish gets so she and him aliveagain, to get wouldbe satyavAn from children boon. Theonlywaytoget the grants life, andyama asks for a boon several chil - tobe with blessed with gotmesmerized andhe of dharma, points many yamaon skillfully with kept talking life,sAvitri satyavAns' spare andrefusedto issue yamarAjan forthelifeofherdearhusband, sa with toplead invain, whowastrying, sAvitri, SirOmaNi, greatpativratA of the story the through this camatkAram exampleof an He gives of ANDAL. on thepart skillfulness exclusive ofeachother?Sr actionsas identical imply thetwo kOdai shewants.Whydid shegetswhat way So either to fitinherhands,Hehascome;orifsh for Do oneofthesetwodefinitely vENDum” - Shetells onREltiNNam the kuyil-“iraNDattu cakkaramofbhagavan. Sa’ngu and interpretation. PBA gives SrI cuckoo. ofthe part on the act fulfilledbythesame asessentially byANDAL given options thetwo interprets PVP SrI AS ANDAL gives the option to the kuyil to either get her lost bangles back, or to get the herlostbanglesback,ortogetthe theoptiontokuyileitherget gives ANDAL

URAM 5.10 I PBA remarks that this is “camatkAram” - smartness or or -smartness thisis“camatkAram” remarksthat I PBA 143 e gets His Sa’ngu and cakkram, He has to come. and cakkram,Hehastocome. HisSa’ngu e gets fulfilled. ANDAL's choices to the kuyil are tothe ANDAL'schoices fulfilled. me. Obviously for her to get her bangles back her bangles Obviouslyforhertoget me. tyavAn. When yama refused toyieldonthis tyavAn. Whenyamarefused lls this: “oru kAriyattAlE iRanDum talaik iRanDum lls this:“orukAriyattAlE dren from satyavAn instead of asking for his for his ofasking instead satyavAn dren from this talk. Being a smart woman, she cleverly she cleverly Being asmartwoman, this talk. further explanation to explain SrI PVP’s PVP’s further explanationtoexplainSrI th oneaction(viz.Hiscomingwillgether

sadagopan.org sadagopan.org messenger betweenperumALandpirATTi. ANDA messenger ThesonofvAyu unbearable. more separation this make than rather withbhagavAn her tounite duty their is and soit own children, and breeze moon behavior especiallybecausethe greatsuffe herundergo made thus and sItA breezeandthemoonar of the worlds. Theaction with getting bhagavAn wayofnot has missedby my misery. areaddingto tenRal (sweetbreeze)andti’ngaL(moon) thisby BhagavAn, bhAgyam the kai’nkarya been denied thatIhave is notenough it if me. As of itwilltakeawaymylife. the kai’ thisis ofkai’nkaryam; ordinary kind That is the reason for my longing for Him. That isthereasonformylonging fed. know thatitneedstobe not does and is sleeping it evenif feeds herbaby mother who s thosewhodidnot heads ofeven the feet on B. A A.T நின்ம்ரப்பன் இங்குத்ைத நீம்குயிேல, தகர்த்தாேத இன்நா ராயணைனவரக்கூவாேயல் என்மிக் காவிந்திந்ெதன்ைனத் grove”. daNDam (punishment).Shesays“Ifyoudonot I not callmySrImannArAyaNantoday, me. Ihavealreadybecome torturing grove andkeep ar You Ohcuckoo! added suffering. logic ofthis the me,andtorturemeeven understand more. Idonot enterinside the raysoffullmoon and pain, thissweetbreeze this from alreadysuffering WhenIam my wishes. plotting against ANDAL laments why the tenRal andti’ngaLdon' lamentswhythe ANDAL sweetbree ooDaruttu: The tenRalum tingaLum deprived me avan valiSeyya-emperumAnhas aDimaik-kaN - The kind of kai’nkaryam that ofkai’nkaryam -Thekind aDimaik-kaN anRu ulagam aLandAnai ugandu:Heissofull anRu ulagamaLandAnai tries now kOdai fruitwith thekuyil; notbear All hersAma,dAna,bhEdaupAyamsdo Lord forthe todokai’nkaryam I amlonging DDITIONAL RANSLATION

THOUGHTS

FROM S R I S

FROM A T HAKOPAN S R I PVP: will driveyouawayfromthisgrove. 144 nkaryam that will keep mealive,andtheabsence nkaryam thatwill ' S

TAMIZH eek Him. His compassion is like that ofa the great Feet (kAl) thatmeasuredthethree the greatFeet e my well-wisher; please do not stay in this mywell-wisher;pleasedonotstayin e whomeasuredthethreeworlds,butHeis ring and agony. She can't understand their Shecan'tunderstand ring andagony. e like those of rAvaNa who separated rAma likethoseofrAvaNawhoseparated rAma e are created by bhagavAn and soarelikeher bhagavAnand are createdby I want to perform to bhagavAn isnotany want toperformbhagavAn I of this great bhAgyam of kai’nkaryam. of this greatbhAgyamofkai’nkaryam. (breeze), that is mAruti, went as a kind (breeze), thatismAruti, wentas do what I say, I will drive you out of the say, Iwilldriveyouout do whatI of compassion that He placed His divine Hisdivine thatHeplaced of compassion so thin from my love for Him. If you do If you for Him. my love thin from so ze and the cool moon are piercing into moon are piercing cool ze andthe L does not see in this breeze, even a in thisbreeze, even L doesnotsee t even know a quarter (kAl) ofwhatshe quarter(kAl) even know a t

TREATISE : tenRal andthemooncauseme. hisow imprisoned todevaki(he like kamsan Ithough brotheroftiru(lakshmi); the (moon) is sorrow she waspiningin when sItai who helped nArAyaNAya enbArE naNNuRu vASagamAlaivallArnamO paTTarpirAn kOdaiSonna paNNURu nAn-maRaiyOrpuduvaimannan karum kuyilE!enRamARRam kaNNuRa enkaDalvaNNanaikkUvu vER-kaN maDandaivirumbi viNNuRa nINDaDitAviyamaindanai P C. A sevantepampopav dhanyA lakshmaNa! | padma sougandhikavahamSivamSokavinASanam isobvious, separated lovers compassiontheson quarter (kAlvASi)ofthe leave. with bhagavAn,andtherewillbe sayingis likes,etc.Whatsheis she something weak totakeactionssuchastrying the cuckooisingrovewithANDALday So, they in thenight. sometimes appears only keep torturingme”. the timelikethis,and river”. smell ofthelotusflowers,andwhich comes floa AS enRum ik kAvil irundu ennait tagarttAdE nIyum kuyilE! “Don’t remain in this grove all thisgroveall kuyilE!“Don’tremainin nIyum ennait tagarttAdE kAvil irundu ik enRum rAma, when He was separated frompirATTi rAma, whenHewasseparated tenRalum ti’ngaLum ooDaRuttu - tenRal (vAyu) ooDaRuttu-tenRal tenRalum ti’ngaLum whichbringsthesweet will enjoythispurebreeze “Oh lakshmaNa!Onlytheblessed i’nguRRu ninRumturappan:“Iwilldrive URAM DDITIONAL 5.11

THOUGHTS as rAma tells lakshmaNa: asrAmatellslakshmaNa:

FROM

no one to protect thegrove,a one toprotect no S RI UV: 145 ana mArutam||(kishkindA1.105) drive awaysomethingshedoesnotlike,keep and night and so causes her pain always. causes herpain andso night and Breeze will blow only sometimes. The moon The willblowonlysometimes. Breeze

n sister). There is no end to the sorrow the to thesorrow sister). Thereisnoend n had. Thatthecool breezeisbutatortureto torture ANDAL only some of the times. But, But, times. of the onlysome ANDAL torture t he would think of me as hissister;but,heis of wouldthink t he that she will lose her life if she isnotunited that shewillloseherlifeif you awayfromthisgrove”.ANDAListoo could not bear the breeze andfelttortured. not bearthe could ting over the groves in the banks of pampA banksofpampA ting overthegrovesin ; but still, tenRal is not helping me. ti’ngaL me. ti’ngaL but still,tenRalisnothelping ; is the father of the uttaman (hanumAn) (hanumAn) of theuttaman father isthe nd the cuckoo will be forced to willbeforced nd thecuckoo

sadagopan.org sadagopan.org A. T நாராய ணாயெவன்பாேர. ரான்ேகாைதெசான்ன, பட்டர்பி நண் வாசகமாைலவல்லார்நேமா- கங்குயி ேல!'என்றமாற்றம், பண் நான்மைறேயார்ைவமன்னன் விம்பி, மடந்ைத ேவற்கண் கூ வண்ணைனக் ெவன்கடல் ' கண்ற விண்ற நீண்டதாவியைமந்தைன B. A just like the cool watersofthe ocean. just likethe her spear-likeeyes. personally(willreaptheto emperumAn be emperumAn willcometome!”Thosewhorecite cuckoo: “Ohdarkcuckoo!Doyoursweetwar who measuredthethreeworldswithHistiru were ThepASurams illustrious Veda-s. the four vaishNava- SrI of allthe periyAzhvAr, theleader befitting endowed withallthegoodqualities th eyes (poeticallycomparedtospearsbecause wasdone “Thistirumozhi says: ANDAL pASuram, (virumbi). by Butnowshestandsdefeated (maDandai). oneglance(“ambannakaNNAL”) Him withjust previous owner. for the will notleaveanythingbehind anyone,He from takesomething He decidesto useof strides.The two great His worlds with en kaDal vaNNanai: His blue-hued tirumEni is tirumEni Hisblue-hued en kaDalvaNNanai: Inthis ofANDAL. Sruti)forthistirumozhi (phala pASuram This istheconcluding kaNNuRa: “Just so I can see Him”. Why? B kaNNuRa: “JustsoIcanseeHim”. vER-kaN maDandaivirumbi:ANDAL'sspear-li has measuredallthethree Who emperumAn maindanai: tAviya viNNura nINDaDi DDITIONAL RANSLATION

THOUGHTS

FROM S R I S

FROM A T HAKOPAN S R I PVP: nefits of saying 'namO nArAyaNa ')”. nArAyaNa 'namO nefits ofsaying

146 ' the words “nINDu”and“tAviya”signifythatif the S

composed with great love for theemperumAn greatlove composedwith ey are so captivating andpenetrating),whois socaptivating ey are TAMIZH vaDi and are in the form of requesting the of requestingthe andareintheform vaDi andwhoisthedaughterof woman, a good Himbecauseofherintenselovefor

will make sure that He gets everything, and thatHegetseverything, will makesure s in SrIvilliputtUr who are well-versed inall SrIvilliputtUr whoare in s these pASurams will get to do kai’nkaryam kai’nkaryam to do willget these pASurams ecause she wants to make Him the prey to make Himthe ecause shewantsto bling so that my lover, the ocean-hued bling sothatmylover,theocean-hued by kOdai, who has exquisitely beautiful bykOdai,whohasexquisitelybeautiful capable of removing everyone's fatigue capable ofremovingeveryone's

ke eyesalonearecapableofdefeating . In addition, she is an uttama strI strI an uttama is she . Inaddition,

TREATISE : that ANDAL is reflecting. that ANDALisreflecting. parama kai’nkaryamtoBhagavAn Himfully. unable tocomprehend andwordsare Him -Mind describe BhagavAn verywell.This isunlikeeventheve D. A C. A Anandam brahamaNovidvAn|nabibhet yato vAconivartante|aprApyamanasAsaha know that no oneelsehasspearlikeeyes know that parArtha purushArtha do theparama pallAND Ettuvar irundu cUzhndu paramAtmanaic for alongtime(p mantra inparamapadam willgettowishperu pallANDu pASuram, thatwhoeverreadshis by kOdai'sfatherwhodeclares given tous pASuram the pallANDu isbroughtoutin Thesignificanceofthis willgettochant“namOnArAyaNAya”. pASurams anusandhAnam of the tiru ashTAkshara mantra. ashTAkshara ofthetiru anusandhAnam

The factthatbothANDALandherfather, tAviya maindanai vER-kaN maDandai vER-kaN maindanai tAviya theseten namO nArAyaNAyaenbArE:Literallythismeansthatthosewholearn hereme mAlai:naNNuru naNNuRu vASaga By learning these pASurams, one gets the same benefits that one gets by the getsthe samebenefitsthatonegetsbythe By learningthesepASurams,one DDITIONAL DDITIONAL

THOUGHTS THOUGHTS

FROM FROM in SrIvaikuNTham confirms that this is a family tradition afamilytradition thatthisis confirms in SrIvaikuNTham S kai’nkaryam in SrIvaikuNTham. kai’nkaryamin SrIvaikuNTham. S RI RI UV: PBA: allANDu):”namo nArAyaNAya enRu pallANDum enRupallANDum nArAyaNAya allANDu):”namo 147 - I do. I have to entice Him with these spears. these spears. Ido.havetoenticeHimwith i kutaScanEti||(tai.AraNyaka9-1) He has measured the whole world. He should measured thewholeworld.Heshould He has mAL “pallANDu” through the ashTAkshara “pallANDu”throughtheashTAkshara mAL

da-s thatadmittonothavingbeenable periyAzhvAr, desirethebhAgyamtodo E” (tirupallANDu 12) i.e., theywillgetto 12) i.e., E” (tirupallANDu ans the ten pASurams have described described have pASurams theten ans

sadagopan.org sadagopan.org wedding in his previous postings. Pleasereferto: postings. previous in his wedding theaspectsofavedic hassummarized flavor.SrISaThakopan and havea divine vedic guNam. andsattva j~nAnam willbegetchildrenwithbrahma tirumozhi kOdaihe remainsweet. couple's liveswillforever is that wh belief Traditional “paccai pUSuthal”. isbeingsungin sixthtirumozhi today, this B. A A. T I 1. T j~nAna, and parama bhakti, and then only unites then parama bhakti, and j~nAna, and coming. Why? Heisnot still this.But know does not tirumozhi. the sixth andthusemerges friends, in ANDAL betweenHimandher. in awedding drea for alongtime.Inthisdivine after crying bestows compassion, andoutof for herplight kOdai'ssorrowin cuckoo totallyignoresher. NTRODUCTION http://www.ramanuja.org/sv/bha http://www.ramanuja.org/sv/bha http://www.ramanuja.org/sv/bha http://www.ramanuja.org/sv/bha imagination, in superb ofbeautyand arefull kOdaidescribes scenesthat The wedding SrI PVP explains that BhagavAn leadsthejI PVP explainsthat SrI thestage whereshecannotcontinue ANDAL isat with“vAraNam This tirumozhi,whichstarts of kOdai'sconstantpleastothecu In spite RANSLATION HE DDITIONAL

STAGES ஸ்ரீ ஆண்டாள்ஸேமதரங்கமன்னார்திவகேளசரணம் SrI ANDALsametara’ngamannArtiruvaDigaLESaraNam N A

FROM OF நாச்சியார் திெமாழி6-வாரணமாயிரம்

CCIY THOUGHTS

PARA

S R I S A

BHAKTI R A T

HAKOPAN TIRUMOZHI

FROM , PARA S ' S kti/archives/apr98/0088.html kti/archives/apr98/0088.html kti/archives/apr98/0083.html kti/archives/apr98/0067.html kti/archives/apr98/0063.html R

TAMIZH I PVP:

J ~ 148 N SrI ஸ்ரீ all the Vedic weddings during the time called alltheVedicweddingsduringtimecalled A creases beyond limits. kaNNan now feels sorry nowfeelssorry kaNNan creases beyondlimits. VI- m, He shows her thescenesthatwilltakeplace He showsher m,

ckoo to call her kaNNan (fifth tirumozhi), the the ckoo tocallherkaNNan(fifthtirumozhi), NA TREATISE en this ritual is performed, thenewlywedded performed, is this ritual en a pleasant dream on kOdai, who is sleeping whoissleeping a pleasantdreamonkOdai, Ayiram”, isaveryrenownedtirumozhiEven the jIvAtmA with Him. This is what He did rself has declared that those who chant this rself hasdeclaredthatthosewhochant , van through stages of para-bhakti, para- stages ofpara-bhakti, through van her ecstasy describes her dreamto herecstasydescribes AND V to live without Him. It is notthatHe It Him. tolivewithout A

PARAMA RA N AM

BHAKTI A YIRAM :

He gaveher. anubhavamthat thedream talksabout tirumozhi This instead. anubhavam with thesvapna consol to someone's justlisten kOdai willnot ha with thewordsofconsolationfromtrijaTA, nothaveworkedinth anubhavam, whichwould withadifferentkindof sitApirATTi blessed BhagavAn svapna? of the anubhavam true. to toherfriends andcontinues this experience narrating in rejoices turn in andANDAL marriage, their in involved allthesteps including BhagavAn Himself,Hegivesheran anubhavam in case, Inher karmaphalan. category viz., The their karma-s. karma, asarewardfor 4. ANDAL' paSyeyam yadijIveyamsvapnopimama vIramrAghavam sahalakshmaNam| svapnepi yad-yaham 3. 2. T dye toawhiteclothinseveralsteps. -tiruvAimozhi kurugUr 10-10-11). SaThakopan vIDu (paramapadam)onlyinthelast pASu when hestarted tiruvAimozhi 1-1-1)even aRuLinan- madinalam (mayarvaRa andbhakti thej~nAnam whohad to nammAzhvAr, has becomemyenemy). Lord rAma. who wasnot who alsosufferedlikeANDALbut time. that HecantakehertoHisabodeattheappropriate will make (namely thatofmarryingHim) to He decides So her. from may part life without warning,shemay Himself toher presents to keepherselfalive.He difficult it she finds S I

One can ask: How did sitA pirATTi continueto One canask:HowdidsitApirATTi (I will live at least if I get to see rAma a (I willliveatleastifIgettoseerAma this anubhavam, that in observes SrI PVP the pointthat to her tortures notcome,andthis does perumAL of ANDAL, In thecase In the case of ordinary mortals, bhagavAn mortals, of ordinary In thecase HE T A

BLESSING PIR ATT S

SVAPNA I '

S OF

AND

SVAPNA ANUBHAVAM ANDAL'

ANUBHAVAM S

EXPERIENCES VS . OTHERS the first pASuram. ButnammAzhvArwasawarded pASuram. the first 149 nd lakshmaNa in my dream, but even the dream nd lakshmaNainmydream,buteventhedream matsarI ||(rAmA.sundara.34-21) appear in her dream and give an anubhavam give ananubhavam and dream inher appear

ram of tiruvAimozhi (avAvaRRu vIDu peRRa (avAvaRRuvIDupeRRa oftiruvAimozhi ram ing words and live; so, emperumAn blessesher words andlive;so,emperumAn ing FOR svapna anubhavam of ANDAL isnotinthis ANDAL of anubhavam svapna r suffering is so intense that now ifBhagavAn is sointensethat r suffering since she wishes to have the anubhavamof shewishestohavethe since numAn, etc., which iswhatkeptheralive.But ANDAL was more blessed than sItA pirATTi, pirATTi, thansItA ANDAL wasmoreblessed gives some dream experiencesbased on their SrI PVP compares this to gradually applying gradually applying thisto PVPcompares SrI her happy and make her continue to live, so tolive, happyandmakehercontinue her blessed with an interim dream of union with with ofunion aninterimdream blessed with be alive in the hopes of this dream coming dreamcoming aliveinthehopesofthis be e case of ANDAL. sItA pirATTi is blessed isblessed caseofANDAL.sItApirATTi e ' ANDAL: the dream that is complete in every sense ineverysense thedreamthatiscomplete SVAPNA not be able to bear the shock of this,andshock tobearthe not beable keepherselfaliveintheabsenceofeven :

ANUBHAVAM

:

sadagopan.org sadagopan.org C. A had not come. Now she is grief-stricken. Seeing had notcome.Nowsheis grief-stricken. cuckoo(kuyil)tocallfo her Then shecommanded kOdai consoled herself bydoing“kUDaliz kOdai consoled DDITIONAL

THOUGHTS

FROM “VAraNam Ayiram” S R I UV 150 :

her intense suffering, kaNNapirAn wishesto herintensesuffering,kaNNapirAn haittal (tirumozhi 4)”. Nothing happened. 4)”.Nothinghappened. haittal (tirumozhi r Him to come to her(t to come to r Him irumozhi 5); still He 5);still He irumozhi etc. in-laws her great affectionby in should beheld she that a result, as and her husband-to-be, the sariisofferedto bride, withtheblessi bythevaidika-sandthen ischanted (AlOcanai). Themantracalled“uduttaramArohanti” maram isusedinstead. vAzhai maram, because wedon'tgetthepAkku branches.Nowadays,probably withtheir betelnut trees) (kramuka- maram stems ofpAkku P P P 6)isall tirumozhi (tirumozhi adrea me”, Hegivesher marries after He tomakekO herinsomeway.Desiring console date being fixed for marriage. fixed formarriage. date being is comingforthewe 'varan' (mAppiLLai)who bride. togiveachan isdonejust procedure that (antari), thesisterofkRshNa. in elders, andallarrangementsaredone etc.);inotherwords,theniScit indra, , pASuram-s. pASuram-s. individual forthe thewrite-ups and overlaps betweenthiswrite-up to be There arebound AN that activities thedifferent to highlight is write-up of thecurrent separately. Themainpurpose iscovered pASuram-s the individual with This write-updealsonly its Vedicas has retained of marriage ceremony thatatleastthesacred great satisfaction of Itis invAraNamAyiram. describes ANDAL different are notany today of marriage vedic a in stepsinvolved different isthatthe The mainpointthatcanbenotedfromthiswrite-up describesaspartofthedream that ANDAL AS AS AS pALai kamugu pariSuDaip pandal - This refers - pandal pariSuDaip pALai kamugu nALai vaduvai maNam enRu nALiTTu - Bridegroom being seated for niScitArtham - - seatedforniScitArtham being -Bridegroom enRunALiTTu maNam nALai vaduvai wherethe isthefunction thevillage) around Urvalam(going SUzha valamvandu:The Ayiram -arrivalofthebridegro vAraNam Mandirak kODiis the sari that isgiven to a puDavaiis itself with niScitArtham during The decorationofthebridebynAttanAr herbydurgA on being put whichis isbeingdecoratedwiththekUraippuDavai, ANDAL uLLiTTa-Descriptionofallelders indiran The following is a high-level compilation of compilation The followingisahigh-level URAM URAM URAM 3: 2: 1:

about kOdai's gleeful rendering of the dream to her friend. toherfriend. of thedream about kOdai'sgleefulrendering this one aspect of vAraNamAyiram. The detailed explanation of of explanation Thedetailed this oneaspectofvAraNamAyiram. consultation between elders (mandirittu). consultation betweenelders 151 ce to nAttanAr to know the lakshaNam-s of the the of thelakshaNam-s know ce tonAttanAr om to the stage for the niScitArtham. niScitArtham. om tothestagefor that she has about her marriage with kaNNan. that shehasabouthermarriagewithkaNNan. DAL describes as part of the vedic marriage. vedicmarriage. partofthe describesas DAL dding is welcomed by the bride's family. family. bythebride's iswelcomed dding m where He marries her in vibhavam. This in vibhavam. marries her where He m ng that she should be held in great esteem by ng thatsheshouldbeheld in greatesteemby Artham etc., take place with the blessings of Artham etc.,takeplacewiththeblessingsof blessing the upcoming marriage (presenceof marriage blessing theupcoming the different steps in the marriage ceremony ceremony marriage in the thedifferentsteps dai feel “He will become one with me only only feel“Hewillbecomeonewithme dai from those in thema those in from the bride as a conclusion of the mandiram ofthe mandiram the brideasaconclusion pect unchanged for several centuries now. now. several centuries pect unchangedfor to the decoration of the pandal with the withthe pandal ofthe decoration the to rriage ceremonythat rriage

sadagopan.org sadagopan.org of their modesty. ThefirsttwolinesofthispA modesty. of their walk withbentheads,in order tocarefullywatch lovely walk their thewomen words, Inother ofthebridegroom. the “adirnaDai” women with from thebride'spartywelcomebridegroom refer totheselectedandappropriatemantra-s. canrefertochanti ThetermeDuttu emphasized. P P kuDam, “ciTTargaL”. way oflife practice their who also (i.e., those also areSishTa-s brAhmaNa-s whenthe obtained is phalan maximum the mantra-s, chant the way oflife.SrIUVpointsoutthatwhilether fo prescribed oflife theway vedAnta, practice ma’ngaLa snAnam. for tIrthams thepuNya is desirabletobring that it UV observes andotherholyriversprio holy watersfromga’ngA the adding mantra-s, through isperformed AvAhanam and bridegroom, andthe for thebride sacred waters from the different holy rivers, still it is true that ma’ngaLa snAnam is performed here. inthepASurams againasimplied comes back and his place, then returnsto bridegroom the be that to used theprocedure hand, bride's on the therakshAbandhanam SrIUVcommentsthatevenifthebridegroomties by ANDAL. towelcomethebrideg forward comes party bride's towards their consent,thebridegroomstarts br as thebridefor placetoseekher bride's firs thebridegroom take placeforthebrideand According tothis,thesequence marriage pandal. SrI UV support forth gives pr and thebridegroom separately forthebride inth maNamEDai, arrives atthe bridegroom AS AS - Sadir iLa ma’ngaiyar tAm vanduedirkoLLa - SadiriLama’ngaiyartAm kalaSamuDanEndi-With - kadiroLidIpam • • • pallAr eDuttu Etti - A large number of such pallAr eDuttuEtti-Alargenumber whoarewell-versedinthevedaand brAhmaNa-s the to Refers pArppanac ciTTargaL: the pramANamisnotfoundforbringing Eventhough koNarndu: nAl tiSaitIrtham thecurrentpracticeisthat Even though URAM URAM kAppu nAN kaTTa - a reference to rakshA bandhanam kaTTa -areferencetorakshAbandhanam kAppu nAN holywaters; withthese well sprinkled nani nalgi- -The tIrthamkoNarndu nAl tiSai 5: 4:

is as follows: 1)botha’nkur is as prokshaNam withholywaters; prokshaNam 152 e may be many brAhmaNa-s whomaybeableto e may be manybrAhmaNa-s Suram are also indicative of the acts undertaken actsundertaken arealsoindicativeofthe Suram r them, and have SraddhA associated with their with SraddhA associated andhave r them, rakshA bandhanamtakesplaceonlyafterthe the bride's placeinaprocession,and4)the bride's the idegroom, 3) after the elders of the bride give give 3)aftertheeldersofbride idegroom, as prescribed), andhencethereferenceto as prescribed), t, 2) then the bridegroom's party goes to the party goes t, 2)thenthebridegroom's brAhamaNa-s with the right qualifications is therightqualifications with brAhamaNa-s . SrI UV compares the Sadir naDai of these of these SrIUVcomparestheSadirnaDai . is fromthegranthacalledgRhyaratnam. ior to the arrival of the bridegroom at the at ofthebridegroom ior tothearrival that the lamps remain lit, and also because and alsobecause remainlit, thatthelamps e ancient times, it used to be performed tobeperformed e ancienttimes,itused - the young women with their delicate walk - theyoungwomenwiththeir r to this; hence, whenever it is possible, SrI r tothis;hence,wheneveritispossible, ng the mantra-s in ucca sthAyI, or it can or ng themantra-sinuccasthAyI, room. It is this sequence that is described described thatis sequence this room. Itis the lighted lamps inside kalaSa-s or lampsinsidekalaSa-sor thelighted ArpaNam and pratisara bandham bandham pratisara and ArpaNam describes the pANi grahaNam. pANigrahaNam. the describes fu important is themost which pANigrahaNam, else beforeenteringthehall. to anditisnotappropriate with thesandals, itseemsthatisprescribedfo vyAkhyAnam, place tothe His overfrom Hewalks side as and then going around the agni. the and thengoingaround referring tothelayingofnANal- grass (d pradakshiNam agnim -prAghOmAt is performed beincluded. not should inthesUtra-s not prescribed trayasAram.Howeve deSikan inSrImadrahasya tosvAmi Thisisaccording beeliminated. shouldnot intherespectivesUtra-s devatAntara-s that observes mantra-s”. SrIUV devatAntara is thepANigrahaNam. marriage thegirlis isjustasignthat sUtram mA’ngaLya this. signifies arrives,andcontinueuntilthepA bridegroom P P P dosham. foranydRshTi as parihAram such that benefit will definitelybeachieved. will such thatbenefit a certainbe the veda-sarechantedcorrectlywith for allfuture. establ is that therelationship that signifies are unitedinpANigr bridegroom this tirumozhi. of pASuram intheseventh are described AS AS AS In the first five pASuram-s above, ANDAL has described the preliminaries prior to to prior has describedthepreliminaries ANDAL pASuram-s above, five In thefirst - pASilai nANal paDuttup paridi vaittu-The paridi paDuttup - pASilainANal - kait talam paRRa - This refers to pANi - aDi nilai toTTu - The bridegroom is wearin is -Thebridegroom toTTu - aDinilai - nalla maRai Odi - Some interpreters interpre interpreters - nallamaRaiOdiSome of veda the chanting to - vAinallArRefers - tIvalamSeyyaThe around theagniaretaken,whilebrideand seven steps The agni pradakshiNam is described here. Coincidentally, the seven steps around agni agni around sevensteps the here.Coincidentally, isdescribed The agnipradakshiNam koTTavariSa’ngamninRuUd - mattaLam SrI UV points out that while the previous pASuram involved His holding herhand,this Hisholding pASuraminvolved theprevious outthatwhile SrI UVpoints URAM URAM URAM 8: 7: 6:

AMMI

MIDITTAL : ahaNam together.Withagni 153 ished through the pANigrahaNam is irrevocable isirrevocable pANigrahaNam the ished through bride's place. From SrI UV's nAcciyAr tirumozhi bride's place.FromSrIUV'snAcciyArtirumozhi remove the sandals and give them to someone thesandalsandgivethemtosomeone remove r the bridegroom to walk into the marriage hall hall themarriage bridegroomtowalkinto r the Ni grahaNam is completed. ThewordninRu grahaNam iscompleted. Ni arbham) surrounding the agni - paridi vaittu, -paridivaittu, theagni surrounding arbham) mantra-s chantcorrectly.When by those mantra-s who the mantra-s that arealready mantra-s prescribedfor the married, the true vedic rite of importance in married,thetruevedicriteofimportance grahaNam. SrI UV points out that while UV pointsoutthatwhile grahaNam.SrI nction in the marriage. The nextpASuram marriage.The nction inthe nefit in mind, the power of this chanting is is chanting ofthis thepower mind, in nefit r, additional devatAntara mantra-s that are r, are additional devatAntaramantra-sthat hOma is performed only afterthetI-valam isperformed hOma g the sandals that are given by the bride's thebride's sandalsthataregivenby g the t the term nalla here to mean “excluding t thetermnallaheretomean“excluding a -ThemattaLametc.startwhenthe kRtvA. So at this stage, ANDALis only as the witness, this rite rite this witness, as the

sadagopan.org sadagopan.org and bridegroom make the offering. offering. make the and bridegroom bride the andthen by thebride, a’njali of this sides both on hands his places both bridegroom that thebride is also common.Thedescription of whilebeingseated. while standing,instead ேதாரணம் நாட்டக் கனாக்கண்ேடன்ேதாழீநான் ரண ெபாற்குடம் ைவத்ப்ரெமங்கும், நாரண நம்பிநடக்கின்றாெனன்ெறதிர், வாரண மாயிரம்சூழவலம்ெசய், tOraNam nATTak kanAkkaNDENtOzhi Nan pUraNa poRkuDamvaittuppuRame’ngum enRedir nAraNan nambinaDakkinRAn vAraNam Ayiram SUzhavalamSeidu P P P to go back and forth, prostrate several times, prostrateseveraltimes, andforth, to goback forth thehotfire sittingnear they havebeen ofbrahmacarya,withnodecorati to thestandards in thefire. offering poriasthe offerthenel hand,andmakingthem bridegroom's overthe bride's hand placingthe homam, the todo ofthefire ANDAL infront seating this). suggests brothers, helpinperfor brothers one brother,thedifferent Thepori(ricepuff)isofferedth in thisevent. bridegroom a verylonglife. bridegroom wishing thebridegroomavery longlife.The that the toe touches theammi. thefoot takes bridegroom the is that tradition The ammi(ammimidittal). leg,andplacingitonthe dealswithHisholdingher pASuram down their bodies, and giving them a neer a andgivingthem bodies, down their kuzhambu appi), Sandanak kuzhambu (kumkumam AS AS AS Up tothispointinthemarriageceremony,th must thatthere UV comments SrI niRutti: performed The detailsaregiven:function ofthebridehaveamajorrole The This isthenexteventdescribedbyANDAL. brother(s) The mantra involved is “aSmeva tvam sthirAbh tvam involved is“aSmeva The mantra

URAM URAM URAM 6.1 10: 9: P

ORI

I D AL :

ATTam with maNa neer(ma’njanamATTa). with maNa ATTam 154 e homaetc.forprolongedintervals,beingmade etc., thisfinalactinvo ree timesashOmam,andifthereismorethan Performing the homam while being seated is is seated being while homam the Performing of the bride and places it on the ammi, such andplacesitontheammi,such of thebride ming this (the use of the plural en aimAr -my en aimAr use oftheplural ming this(the have been a practice to perform this homam homam this been apracticetoperform have has the pori in both her hands, and then the andthen hands, both her in has thepori next, thelAja homam,isalsotowishthe ons with sandal paste etc. At this stage, after pasteetc. ons withsandal At thisstage, e bride and the bridegroomhavebeenkept e brideandthe by the brothers involveskindlingthefire, thebrothers by ava” -Mayyoulivelo (kuLir SAndam maTTittu), etc., to cool maTTittu), etc.,tocool (kuLir SAndam lves applying kumkumak kumkumak lves applying ng like this stone, stone, like this ng coming fromthevAdyagOshTi(nAdasvara dark roomonlywhenHe gives Hims Realized greatnityamukta-s live.Thesegreatqua noticedin cannotbe Arjavam (open-heartedness) (theease SouSIlyam He canbeapproached),His sams anddeficient imperfect He hastomixwith quali nAthan) walking.Hissupreme is wal AyppADi) tiru Mathura and of (the king okkaArulSeyvAr”). tammaiyE tozhuvARkku vaNa’ngit nALum - “tammaiyE 11-3-5 tirumozhi (periya toHis equal position issuchthatHe soulabhyam emperumAn’s each sothat are thethousandelephants,onefor of them toseeany will notbear and friends, naDaiiTTu taLar piLLaigaLODu “tannErAyiram Him up. kaNNan getsthewealthofbothHi 18). Also, we willshareourpl are myveryclosefriend; -you canau sukham duhkam -“ekham andsugrIva between rAma likethat was friendship theyshared wereclosefriends, and vasudevan mada kaLiRRan”.Sincenandagopan 18 “undu in tiuppAvai says herself -ANDAL enemies hadtheseelepha PVP explainsthatvasudevar SrI B. A A. T all the preparations and decorations in the town to receive Him. receive Him. in thetownto all thepreparationsanddecorations His of scene wants tohavetheanubhavamof dreamthatsheju friend, thedivine to mark the festive occasion.” to markthefestiveoccasion.” wholevi placed ontheirheads.The kumbhams ofthevillagearereadyto and thecitizens ofelephants,goingar by thousands surrounded naDakkinRAn: Just as hanumAn'swordth naDakkinRAn: When kaNNan qualities. Supreme with is brimming who -nArAyaNa nAraNan nambi kOdaiisguessi valam Seidu: 3-1-1, tirumozhi saidinhis AsperiyAzhvAr elephants? thousand a Why vAraNam Ayiram: vAraNam: tiru AyppADi hasonlycowsand vAraNam: tiruAyppADi ANDAL is not just looking for the pleasure of His nearness after He comes to her; she she toher; Hecomes His nearnessafter of lookingforthepleasure just is not ANDAL toher beautifully startsdescribing Ayiram”, kOdai “vAraNam of pASuram first In the “Oh my dear sakhi! I had this wonderful dream; I saw nAraNan (SrI ra’nganAthan), ra’nganAthan), (SrI saw nAraNan I dream; this wonderful Ihad sakhi! “Oh mydear DDITIONAL RANSLATION

THOUGHTS

FROM S R I S

FROM A T ng thatHeiscomingaro st had of her marriage with kaNNan. marriage with had ofher st HAKOPAN S elf to the samsAri-s of the world. the of tothesamsAri-s elf ties areexpresslyvisibleonlyinavatArakAlams, when R I PVP: 155 m, drums etc.) that is preceding Him. is preceding m, drumsetc.)that extend a grand welcome to Him with pUrNa pUrNa toHimwith agrandwelcome extend easures and sorrows alike”rAmA.kishkindA.5- andsorrows easures ' in any way less comfortable than Him.Sohere in anywaylesscomfortable S will keep His devotees who reach Him in a will keepHisdevoteeswhoreachHimina

llage is decorated with tOraNams (streamers) (streamers) tOraNams with isdecorated llage s natural father and His father who brought brought father who andHis father natural s TAMIZH ound SrI villiputtUr. My father, periyAzhvAr, Myfather,periyAzhvAr, ound SrIvilliputtUr. king, it is like nArAyaNan (ubhaya vibhUti (ubhaya vibhUti nArAyaNan is like it king, calves; wheredotheelephantscomefrom? Ari-s. His soulabhyam (the ease with which easewithwhich (the soulabhyam His Ari-s. with which He mixeswithothers),andHis withwhich a setting like paramapadam where only the whereonlythe a setting likeparamapadam coming to her, and so she sees in her dream sees inherdream she andso her, to coming they can also ride the elephant with Him. theycanalsoridetheelephantwithHim. at rAma was approaching ayodhyA was at rAmawasapproaching eachother'swealthveryfreely. Their varuvAn”- kaNNan hasthesethousand nts as part of his army to defendagainst of hisarmy nts aspart lities of empirAn shine like thelamp ina lities ofempirAnshinelike

TREATISE und the village, from the sound und thevillage,fromsound :

sadagopan.org sadagopan.org there is nothing wrong if we take this phrase we takethis if wrong there isnothing friends time thethousand kOdai's that during (periyAzhvAr3-1-1),thethousandelephantsare forcarryingthem.Onecan argue piLLaigaL” comes with always Since kaNNan too. horseshere thetermhere.Wecouldinclude of wealth;thatiswhykOdaiusing sign kaNNan, HehashadtheminHis as His birth severalele inherited have and kamsan,Hewould for thethousandelephants. to provide enough nandagOpAlan”-tiruppA ... (“undu madakaLiRRan “-periyA vasudevar father (“mattakkaLiRRU it. And,th arrange for so, Hecan sa’nkalpam; is receive kaNNan,it to thousand elephants tozhi. tozhi. herownheart,totheextent experience through her indriy nothavetodependon her. Shedid orsome on hertozhi depend to not have did that communicate hadtothen sItA, andshe C. A some kind of vAhanam during marriage time.Ev marriage during of vAhanam some kind ever sothat of kRpai out walking byfoot is comingforthewe 'varan' (mAppiLLai)who tOraNams. are welcomingHimwith the peopleofthisworld here, comes nAthan Similarly, whenparamapada 10-9-2). en’gum tozhudanar”-tiruvAimozhi niraittu streamers) -“tOraNam (decorate with paramapadam welcomethemwithtOraNams the residentsof go toparamapadam, bhUlokam own freewill,and is special. by His so this hadtobringHi the caseofrAma,viSvAmitra kaNNan wasintownandwalkingtowardsher keep bharataalive,ANDALisable to sufficient vAraNam Ayiram: Even though periyAzhvAr does EventhoughperiyAzhvAr vAraNam Ayiram: SrI UV comments further on this second meaning. Even people without wealth trytoget Even peoplewithout meaning. second onthis further UV comments SrI wherethe thevillage)isfunction around SUzha valamvandu:TheUrvalam(going kanAk kaNDEn: For sItA, trijaTA,inherdrea For kanAk kaNDEn: from people When nATTa: tOraNam naDakkinRAN: It could mean that He is riding mean thatHeisriding Itcould naDakkinRAN: DDITIONAL

THOUGHTS

FROM S R I UV: y oneelsecanwalkalongHim closeby. with 156 to mean “thousand elephants came with Him”. came with elephants “thousand mean to m to sItA; in ANDAL's case, kaNNan is coming case,kaNNaniscoming in ANDAL's m tosItA; other wellwisher to communicate their dream to dream their wellwisherto communicate other

dding is welcomed by the bride's family. family. bythebride's iswelcomed dding dream to sItA pirATTi. In ANDAL's caseshe InANDAL's pirATTi. dream tosItA a-s to get this anubhavam, and itwasallher anubhavam, a-s togetthis In addition, after He killed kuvalayAPIDam HekilledkuvalayAPIDam Inaddition,after zhvAr tirumozhi 1-3-6) an zhvAr tirumozhi a thousand friends “tannEr Ayiram with His vAraNam-s (from SrI TSR). Also,in (fromSrITSR). with HisvAraNam-s ey are all His elephants - all from His birth His birth from -all are allHiselephants ey to keepherselfaliveevenby thethoughtthat a dream that is coming from kaNNan’s fromkaNNan’s a dreamthatiscoming previous incarnations. Having elephantsisa Having incarnations. previous phants. Even if He did not have elephants in have elephantsin not if Hedid phants. Even en though He had thousands of elephants as ofelephants hadthousands He though en of kaNNan were not present. In that case, case, that In present. were not of kaNNan that she could now communicate it to her it toher thatshecouldnowcommunicate m, hadtofirstseeLo the elephantthatiswal n't havesomuchwealthastoprovidea vai 18),bothof whom were wealthy “thOraNam nATTa kanA” rd rAma coming to to coming rd rAma d His foster father father d Hisfoster king, or that He is pUrNattvam. By walkinginsteadofriding,Heisgiving askaNNan“n byHisincarnation soulabhyam B. A A. T ேதாழீநான் கனாக்கண்ேடன் காைள குதக் ேகாளாி மாதவன்ேகாவிந்தெனன்பான்,ஓர் பாைள ககுபாிசுைடப்பந்தற்கீழ், நாைள வைவமணெமன்நாளிட், kALai pugudakkanAkkaNDEntOzhinAn Or enbAn kOLari mAdhavangOvindan kIzh pariSuDaippandaR pALai kamugu nALai vaduvaimaNamenRunALiTTu P is “nambi” He to walkbecause He chooses has allkindsofvAhanams;yet,inor nArAyaNan well asothervAhanam-s,Hechosetowalk ceremony.” between bride andgroom) wedding of the (finalization participate intheniScitArtha dais wedding enterthe gOvindan, mAdhavan and been fixedforthewedding;Isawa bythenamesnarasimhan, handsome youth,whogoes AS nALai vaduvai maNam enRu nAL iTTu: What is the reason why the weddingis enRunAL iTTu:Whatisthereasonwhy maNam nALai vaduvai daythathas isthe dream: “Tomorrow her scene in the next describing kOdai continues URAM DDITIONAL RANSLATION 6.2 “kALai puguda kanA” “kALai puguda

THOUGHTS

FROM S R I S

FROM A T HAKOPAN S R I PVP: 157 ' one example of His sakala kalyANa guNa oneexampleofHissakalakalyANaguNa - the Best among purus Bestamong - the S

TAMIZH ambi piRandinil” - periyAzhvAr tirumozhi). - periyAzhvArtirumozhi). ambi piRandinil” der to bless the people who belong to Him, Him, der toblessthepeoplewhobelong by foot out of His soulabhyam. SrIman soulabhyam. SrIman by footoutofHis decorated with betel-nut trees, in order to trees,in with betel-nut decorated

TREATISE :

ha-s. (HeshowedHis ha-s.

sadagopan.org sadagopan.org shows in His walk like a kOLari when He walklikeakOLariwhen in His shows belo SinceANDAL torAvaNa. rAma describing isim toHimWhosetejas daughter belongs utmost respect and equality here, in order to in here, andequality utmost respect the everyonewith istreating and subdued is is asifHe thatit PVP remarks their level.SrI if displaying Hisgreat taste. mahotsavam”. mean “mahotsavam” follows, istakento say “the bridegroom is not the right match for the bride”. matchforthe isnottheright say “thebridegroom attractive youngmanwithgreatsoundaryam. SrI. “aprameyamhitatteja:yasya sA jana isnotspeechless;shesharesherhappinesswithsakhi. the otherhand, responded: “Istartedchokingbecauseoftheha Immediately,sI saysomething”. Please liking? devi”(W her:“kimtvamcintayase and soasked totactic hanumAn had make herspeak, order to victory overrAvana,pirATTiisspeechlessandch (rAmA. yuddha.116-15,16).WhenhanumAnrela – naki’ncana” sA vyAjahAra rAvaNa:“praharsheNAvaruddhA victoryover Lord rAma's anyone. He is trying to be pleasant to a pleasant to tobe anyone. Heistrying C. A the wordssheuses-Heisco is comingtomarryher whether He marriage, or justtoblesseveryone,or is coming whether He is too long a wait for her, and she cannot stand stand and shecannot awaitforher, is toolong hold in theprocess,shecannot dies and chokes andlike with happiness, will becometooexcited andnottodayorfourdayslater?SrIPV tomorrow gOvindan: Having such extreme soulabhyam asto extreme soulabhyam such Having gOvindan: as nAthan,Heiswalking pirATTi's -beingperiya mAdhavah dhavah mAyAh mAdhavan: kOL ari: kOL means either majesty or obstac majesty meanseither kOL ari: majestic lion”. kOLari: “likethe kALai: Evenintheabsenceofall above grea kALai: The word “vaduvai” means“wedding”(kal The word“vaduvai” enRu nAL iTTu:kOda maNam nALai vaduvai Here SrI PVP remindsusof Here SrIPVP DDITIONAL

THOUGHTS ming forthe actual marriage.

FROM the conversation between hanumAn and sItA pirATTi after after pirATTi betweenhanumAnandsItA the conversation His majestic gait displays Hi displays gait majestic His S R ll and moves with them without any reservation. without any ll andmoveswiththem I UV: iswalkingtowardstheweddingdais. 158 ward off any obstructio wardoffany

kAtmajA”- (rAmA.AraN ; thus, “vaduvai maNam” means “vivAha means“vivAha “vaduvaimaNam” ; thus, it either. Hencethedayisfixedfortomorrow. it either. kOdai's friends, relatives and parents cannot relativesandparents kOdai's friends, measurable) -thesearemArIca'swordsin measurable) whether He is coming to negotiate about the negotiate aboutthe is comingto He whether tA pirATTi'sjoy shrunk quite abit, and she ally try to lessen the extreme happiness in her in her happiness theextreme trytolessen ally hat are you thinking? Is the news not to your your news notto Isthe hat areyouthinking? ppiness and could not talk”. But, kOdai, on talk”. But,kOdai,on andcouldnot ppiness ys to pirATTi the news about rAma's great great rAma's thenewsabout pirATTi ys to right thenandthere.Sheisveryclearabout athirstypersonwhodrinkswaterveryfast yANam). Hencetheword“maNam”that yANam). ngs to emperumAn, Hisprideofthisfact ngs toemperumAn, oking as a result of extreme happiness. In oking asaresultofextremehappiness. le. ari means lion, or theactofremoving. le. arimeanslion, P's aruLicceyal is that if it is today, kOdai kOdai isthatifittoday, aruLicceyal P's the excitement. If it is a few days later, it a fewdayslater, it is If theexcitement. tness, thefactisthatHeanextremely i hasnoconfusioninhermindasto treat cattle and Ayars with great love at greatlove and Ayarswith treatcattle s pride in being the pati of the pati in being s pride n to the wedding from the wedding to n ya. 37-18)(janaka's ya. A. T ேதாழீநான் அந்தாி சூட்டக்கனாக்கண்ேடன் மந்திரக் ேகாத்திமணமாைல, வந்திந் ெதன்ைனமகட்ேபசிமந்திாித், இந்திர ள்ளிட்டேதவர்குழாெமல்லாம், indiran P D. A mAdhavan-mA or kOLari mAdhavan; gi aretwopossibleinterpretations Thus, there antari SUTTakkanAk kaNDEntOzhi!nAn mandirak kODi uDuttimaNamAlai vandu irundu ennai magaL pESi mandirittu pandal. under thedecorated Hispresence makes kaNNapirAn before thewedding. ontheday that aredone SaDa’ngu-s kaNNapirAn andANDALwillhavethe kalyANa all arrangements Then durgA, kRshNa's sister, sister, kRshNa's durgA, all arrangementsThen Thenthesamba Lord ra’nganAtha. marriage to AyarpADi girls, and with all that, girls, andwith AyarpADi obstacles Hisactofremoving majesty, His na’ngaikkum inban”). inban”). na’ngaikkum devi,Hetreatsus andbhU He lovesSrIdevi “mAd being theconsortofbhUdevi. refers toHis thelatter. by performed thisearth,Hisvanquishing gOvinda in AS The muhUrttam fortheweddinghasbeenfixed, The muhUrttam “indra and the other devA-s gather together and make the proposal to offer me in me in proposaltooffer makethe together and gather the otherdevA-s “indra and the next partofherdreamtofriend. with continues ANDAL The phrases kOL ari, mAdhavan, gOvindan enbAn Or kALai, etc., collectively denote etc.,collectivelydenote OrkALai, The phraseskOLari,mAdhavan,gOvindanenbAn theConsortoflakshmi;gOvindan mAdhavanreferstoHisbeing mAdhavan gOvindan: bhUmidevi's His being to refers gOvindan URAM RANSLATION DDITIONAL uLLiTTa dEvar uLLiTTa kuzhAm ellAm 6.3

THOUGHTS

FROM S R I S

FROM A T His youthful ageforgettingmarried. His HAKOPAN S R dhavan whoremovesobstacles. I PBA: 159 indra and getting gOvinda paTTAbhishekam gOvindapaTTAbhishekam andgetting indra ' S all as dear to Him. (“namakkum pUvinmiSai all asdeartoHim.(“namakkumpUvinmiSai

TAMIZH helps me wear the kURaip puDavai (the sari (thesari thekURaip puDavai wear helps me ndhi-s converse witheachothertoagreeon converse ndhi-s of His devotees, His beauty that attracts thatattracts of Hisdevotees,beauty havan gOvindan” thus suggests that just as thatjust thussuggests gOvindan” havan mahotsavam”. This pASuram describes the the describes mahotsavam”. ThispASuram ven: kOL ari - the majestic lion that is is kOLari-themajesticlionthat ven: nAthan, His taking the incarnation as the incarnation nAthan, Histaking and it has been decidedthat“tomorrow, andithasbeen

TREATISE

:

sadagopan.org sadagopan.org B. A kRshNasvAmi aiya’ngAr. aiya’ngAr. kRshNasvAmi bhavanti-SrI - SreyAmsibahu-vighnAni obstacles arewroughtwithmany that gooddeeds sari rightawaybecauseshewantedtowardoff them take garlands intheirhands,hundredof them takegarlands of to him;hundred beautifulwomenrush five hundred toheaven, goes purushan the mukta pratidhAvanti ...ta tam pa’ncaSatAnyapsarasAm inpreparationforth damsels hundred beautiful a marriage. in amarriagearrangement.NotethatANDAL'sdr marriage is conducted. stood feet, theycameand ground withtheir rAma. earthonlyafterrAva cametothe BrahmA etc. being. of ahuman asadevawhenbhagavAnisappearingintheform himself to present Sarabha’nga AS appearing beforeSrIrAmain avoided Soindra yuddha.120-11. –rAmA. manye” mAnusham son-“AtmAnam as daSaratha's Himself asa“merehuman”)-rAma tells thede Unlikethis,inrAmA (reference fromSrITSR). -indirantAnum birth the timeofkRshNa's Infact,nammA andmAnushatvam. ISvaratvam aspectsofboth has SrIkRshNAvatAra because tokRshNa, marriage to arrangeANDAL's worn at wedding time) and I am also decorate worn atweddingtime)andIamalso helped mewearbytouchingme.” Sheproudly declares to hertOzhi: own sparSam. the sister-in-law(nAttanAr)forANDAL. shewasbornto son.Because devaki's eighth -andde or antariksha inantara “antardhAna” mandirak-kODi refers to the wedding sarisancti to thewedding refers mandirak-kODi mandirak mandirak kODi uDutti:pArvati,nArAyaNa's mandirittu: Thereferencehereistothesecr the wayofnottouching Inspiteoftheirnatural irundu: ellAmvandu dEvar kuzhAm an that indra comments uLLiTTa:SrIPVP indiran In koushItakI 1-34, there is a description isadescription 1-34, there In koushItakI sister's sp kRshNa's TogodA, antari SUTTa: antari -Thereferencehere istodurgA“whodisappearedinthesky”- who became DDITIONAL

THOUGHTS

FROM S R I PVP: 160 ezhiluDaik kiNkiNi tanduvanAi ninRAntAlElO kiNkiNitanduvanAi ezhiluDaik d with exquisitely smelling flower garland”. smellingflower d withexquisitely them carrydecorative ramam because it was not appropriate forhim becauseitwasnot ramam yasOdA, she is the sister of kRshNa and thus andthus yasOdA, sheisthesisterofkRshNa Na vadham to express their gratitude to Lord vadham toexpresstheirgratitude Na determined that they will not leavetillthe determined thattheywill of how a mukta jIvan is decorated by five isdecoratedby five of howamuktajIvan vA-s thatHeconsidersHimselfahumanand m brahmAla’nkAreNaal et discussions that go on behind the scenes thatgoonbehindthescenes et discussions is mukta jIva's journey to SrIvaikuNTham: mukta jIva'sjourneytoSrIvaikuNTham: is any delay as implied by the famous saying saying delayasimpliedbythefamous any zhvAr describesindra'sappearanceevenat incarnation, rAma had decided to present incarnation,rAmahaddecidedtopresent sister, decoratedANDALwiththewedding clared to kamsa thathewillbeslainby clared tokamsa “I got to wear the garland that His sister “IgottowearthegarlandthatHissister arSam (touch) itself is sweet, next to His nextto arSam (touch)itselfissweet, fied by the chanting of thevedicmantra-s. fied bythechanting eam isverydetailedinallfineraspectsof d all the other deva-s came to this earth deva-scametothis d alltheother eye ointment with them; eye ointmentwiththem; a’nkurvanti - “when a’nkurvanti - C. A jIvanwithdivine ala’nkAram. mukta dress the and withthem takeclothes them of powder,hundred hundred ofthemcarrygood-smelling touch the ground) came for the niScitArtham, descending on thisearth. descending for theniScitArtham, came touch theground) kuzhAm ellAm)-Thewholegangofdeva-sin people whoaredeadand gonethatcame are allHisbandhus?vasudevar,nandanetcwere no In the same way, durgaidecoratesANDAL. In thesame In this whole tirumozhi, ANDAL very beautifully talks about the sequence of events that sequenceofeventsthat aboutthe beautifully talks very ANDAL tirumozhi, whole In this came”. Who (kuzhAm) “He andHiswholetroupe kOdaisaid In thepreviouspASuram, DDITIONAL

THOUGHTS

FROM “andari sooTTa kanA” “andari sooTTa S R I UV: 161 in kOdai's dream. (indiran uL paTTa dEvar in kOdai'sdream.(indiranuLpaTTadEvar cluding indra (whosefeetnormallydonot cluding indra t present in kOdai's days. So it is not the the is not Soit inkOdai'sdays. t present

sadagopan.org sadagopan.org bhagavAn incarnated as upendran (vAmanan born asupendran(vAmanan bhagavAn incarnated only that,when Not thedikpAlaka-s. oneamong three worldsandheistheprincipal husband himself. husband himself. pay respectstoallthebandhusofth SAstram to inwe wrong andthereisnothing by themselves shedi answer isthat other anya-devatas?The -destruction?Itisb creation, andsamhAram – brahmAandrudranhadhigherpostsofsRshTi asHisbandhuwhen choose indiran she Whydid as Hisbandhus. themselves behaving wereopenly devas sothe the beginning; niScitArtham. necklaces -becauseitisnotuncommontopr “to-be-husband” will treat her with great affection. willtreatherwithgreat “to-be-husband” soth a pleasingperson tobecome “to-be-bride” the isgiven.Thepriestschant sari (kODi) D. A “make someone elsewear”. “make someone mean sensebecauseitwould more Here, uDuTTi makes wearing something). means one andbridegroom. forthebride pItAmbarams and about bhUshaNams AlOcanai is out the bride's lakshaNams. lakshaNams. out thebride's togoandhelpthe“t elders toaskthenAttanAr have decoratedthebride andwould niScitArttam helping herwear the niScitArtta puDavai (s actual wedding itself.Here,itshouldbetake where thenAttanAr (bridegroom'ssister)helps atypicalwedding. take placein ANDAL is a paramaikAntai; one can ask - how can she approve of indra, durgA and durgAand indra, of cansheapprove how onecanask- paramaikAntai; is a ANDAL avatAram, inkRshNaavatAram Unlike rAma maNamAlai: mAlai with maNam orsugandham; maNam mAlaiwith maNamAlai: uDutti: Some read this as “uDuttu” which does not give the right meaning (uDuttu (uDuttu rightmeaning notgivethe whichdoes Somereadthisas“uDuttu” uDutti: Here,the onsomething. and deciding “AlOcanai” orthinking is mantram mandirutu: “Please give thisgi magaL pESudal: mandirakkODi: Asatokenofthesuccessful mandirakkODi: as theevent taken sari shouldnotbe kOdai wearthe helping that antariis The dream DDITIONAL

THOUGHTS

FROM S R rl as a bride” (tArai vArttal). rl asabride”(tAraivArttal). I PBA: 162 “uduttaramArohanti” mantram that blesses the thatblessesthe mantram “uduttaramArohanti” ecause indiran is respon ecause indiran d not do upAsanam for these . They came came gods. They forthese not doupAsanam d ari). The nAttanAr would have come for the for come have would ThenAttanAr ari). the bride wear the kUraippuDavai during the the the bridewear during the kUraippuDavai lcoming them in apleasant them manner. Itisthe lcoming esent the“bride-to-be”withjewelryduring at allherin-laws areattractedtoherand n to mean that the bridegroom's sister is is n sister to meanthatthebridegroom's o-be-bride” to wear the sari in order to find wear thesariinordertofind o-be-bride” to e husband; otherwise it is like insulting the like insulting e husband;otherwiseitis , kRshNa always showed His divinity from from divinity alwaysshowedHis , kRshNa conclusion of mandiram or AlOcanai, the or ofmandiram conclusion to aditi), indiran was His elder brother. wasHiselderbrother. toaditi),indiran with the sari. It used to be the habit of bethehabit to sari. Itused with the it could also mean bhushaNams - other -other itcouldalsomeanbhushaNams sible forprotectingthe A. T tozhi!nAn kaTTakkanAkkaNDEn kAppu nAN kaNNippuni pUppunaik ciTTargaLpallAreDuttEttip pArppanac nalgi nARRiSai tIrthamkoNarndunani PBA: B. A ேதாழீநான் கனாக்கண்ேடன் காப்நாண் கட்டக் ப்ைன கண்ணிப்னிதேனாெடன்றன்ைனக், ெரத்ேதத்திப், பல்லா பார்ப்பனச் சிட்டர்கள் நால் திைசதீர்த்தம்ெகாணர்ந்நனிநல்கிப், P hand and His hand being tied together with ka’nkaNam.” withka’nkaNam.” tiedtogether hand andHisbeing my garland. Isawinmydream, colorful decorated with sarvA’nga sundaran, likea whostands Ra’nganAtha, me.IseeLord for head andchantASIrvAdam itonmy udakaSAntimantramsandsprinkle purified with has been that the tIrtham take scholars Rshis andvedic andthesapta- periyAzhvAr all thefourdirections;brahmA, sure it does not come in contact with anybody. not comein sure itdoes is walki in Hisfinger; He wearing apavitram wearing asingle garlandafterHis kaNNan is them, whohavelearnedtheveda-sverywell, and whoarewellrespectedall. by water issprinkledwell,itwillbringlonglife;so directions. waters arebeingbroughtfor theholy seesthat inherdream ANDAL paTTAbhishekam, brought water from thefouroceansfor rAmapirAn's SrI AS “Several brAhmaNa SreshTha-s bring holy waters from holywatersfrom “Several brAhmaNaSreshTha-sbring pUp-punai kaNNip-punidan:. Unlike kOdai who is all dressed up with ornaments, ornaments, isall dressedupwith UnlikekOdaiwho kaNNip-punidan:. pUp-punai watersbe totheholy This refers nani nalgi: JustasthevAnara-s tIrthamkoNarndu: nARRiSai pArppanac-ciTTargaL - The reference here is not just to , but the best among bestamong butthe -Thereferencehereisnotjust tobrAhmins, pArppanac-ciTTargaL URAM DDITIONAL RANSLATION 6.4

THOUGHTS

FROM S R danODu en tannaik danODu entannaik I S

FROM her marriage from all four allfour marriage from her A T HAKOPAN S RI PVP 163 ' S ng very carefully, holding His dress to make carefully,holdingHisdresstomake ng very bath, and is coming for the vedic ceremonies bath, andiscomingforthe vedicceremonies , theeldersdotIrtha AND

TAMIZH [He is trying to be what we call “maDi”!]. we call “maDi”!]. [Heistryingtobewhat ing sprinkled well. SAstra-s say that if holy thatifholy SAstra-ssay ing sprinkledwell. S RI

TREATISE “kAppunAN kaTTa kanA” “kAppunAN

: prokshaNam on prokshaNam kOdai.

sadagopan.org sadagopan.org blessed Him with the mantra-s to remove any obstacles to Hisgreatness. anyobstacles mantra-s toremove withthe blessed Him tIrtham-s, the puNya from snAnam has hadthe kaNNi. mAlai, itispUppunaik make the to each otherbeautifully very closeto occasion demands. occasion demands. asthe etc.,appropriately mantra, madantI- vAcanam, asthepunyAha such mantra-s with correctly SraddhA, when theychantwith beca considered thebestchoicesforchanting chant musthavethe veda vedAntaj~nAnam, C. A for ma’ngaLa snAnam. for ma’ngaLa is desirable hence wheneveritispossible, andot holywatersfromga’ngA invoking the mantra-s, through is performed AvAhanam and thebridegroom, forthebrideand performed different holyrivers, sacred watersfromthe marriage pandal. pr and thebridegroom separately forthebride arrives at the inth maNa mEDai, bridegroom onlyafter the takesplace isthatrakshAbandhanam practice that eventhoughthecurrent 4,aboutrakshAba inpASuram the description kaNNan. ka’nkaNamfor hetiedthe when purohitawhohadcontactwithkaNNan touch ofthe the that shehad materialized, sheishappy hasnot this from kaNNan,andeventhough Him. marriage to in hisdaughter mightnotgive observed, periyAzhvAr is not if AcAram thinks AcAram? He withextremepurit AcAram, comestokOdai He evendeclarestoeveryonearound“Don't punidan: He is a holy purushan by svarUpam. Now He is even more holy because He because He NowHeisevenmore holy punidan: HeisaholypurushanbysvarUpam. pUppunaik kaNNi: kaNNi itself denotes mAla kaNNi: kaNNiitselfdenotes pUppunaik eDuttu: Thiscanreferto“kuraleDuttu”,or pArppanar: This word gets its root from itsroot pArppanar: Thiswordgets the forbringing found not is pramANam though Even tIrthamkoNarndu: nARRiSai mEDa isyettocomethemaNa kaNNan kaTTa -areferencetorakshAbandhanam kAppu nAN thesparSam reallywantstohave -Eventhough ANDAL nANkaTTa ennaik kAppu DDITIONAL

THOUGHTS

FROM S R I UV: 164 to bring the puNya tIrtham from the holy rivers rivers theholy from tIrtham thepuNya to bring the samskRt word“brAhmaNa”.Thosewho thesamskRt full knowledge, in the top of theirvoices. full knowledge,inthetop come near me and touch me”, andwithgreat me”, come nearmeandtouch use the full phalan (benefit) is obtained only isobtained (benefit) thefullphalan use her holyriverspriortoma’ngaLasnAnam; y. Why does kaNNan observe this much WhydoeskaNNanobservethis y. ndhanam being describe being ndhanam ior to the arrival of the bridegroom at the at ofthebridegroom ior tothearrival still it is true that ma’ngaLa snAnam is is snAnam thatma’ngaLa true is it still i (next pASuram). Butherewealready see i (nextpASuram). e ancient times, it used to be performed times, itusedto e ancient and additionally because the elders have becausetheelders and additionally the discipline and Sraddhai; they are andSraddhai;they thediscipline , alternately, to selecting the appropriate appropriate the selecting , alternately,to i; sincetheflowershavebeenarranged

d. SrIUVexplains d. He walks to the weddinghall.An alternate interp He walksto call memathuraimannan”. hisdreamandsaid:Do cametohimin perumAL what shouldbethe name ofthisperumAL. andwaswondering installed akRshNavigraham Here, - 5). maindan”(tiruppAvai mathurai vaDa herselflikestocallHim“mannu ANDAL here. kingship takeover to comeand paramapadam, emperumAn is given a grand welcome on earth. grandwelcomeonearth. a is given paramapadam, emperumAn in iswelcomed a muktAtmA Justlike 10-9-10). vandE”(tiruvAimozhi Endinar maDandaiyar muga madi viLakkamum “niRaikuDa - SrIvaikuNTham to jIva-s mukta welcome the to thewaybeautifulyoungdamsels by SrIPVP iscompared this world kaNNan in reference to golden kalaSams suggests that they will nevertarnish. golden kalaSamssuggeststhattheywill reference to omen.Soalso the anywayinferinauspicious andthusin not loseitsbrightness andso because theSunneverlosesitsbrilliance, earthshake. that madethe sacred sa whowas walkingwithHis (kaNNan) mannan mathurA welcoming They were kalaSams. andgolden Sun likethebright shined adirap pugudak kanAk kaNDEn tozhi! nAn kaNDEntozhi!nAn kanAk adirap pugudak mathuraiyAr mannanaDinilaitoTTue’ngum SaDiriLa ma’ngaiyartAmvanduedirkoLLa kalaSamuDanEndi kadiroLi dIpam B. A A. T அதிரப் குதக்கனாக்கண்ேடன்ேதாழீநான் மைரயார் மன்னனநிைலெதாட்,எங்கும் ெததிர்ெகாள்ள, தாம்வந் சதிாிள மங்ைகயர் கதிெராளி தீபம்கலசடேனந்திச், P AS aDi nilai toTTu: SrI PVP explains that bhaga that PVP explains SrI toTTu: aDi nilai mathuraiyAr mannan:mathurAhasaspecialsi mathuraiyAr Sadir iLa ma’ngaiyar:ANDAL'sreferenceto Sadir kadiroLi dIpam kalaSam uDan Endi: Thema kalaSamuDanEndi: dIpam kadiroLi young “In mydreamIsawmanybeautiful URAM DDITIONAL RANSLATION 6.5

THOUGHTS

FROM S R I S

FROM A T HAKOPAN S R I PVP 165 ' S SrI PVP narrates a story: a SrI vaishNava a SrIvaishNava narratesastory: SrI PVP

AND ndals (known for their majesty and firmness) majesty andfirmness) for their (known ndals TAMIZH also the ma’ngala dIpam is such that it will n't call me “aduvE, iduvE” (this and that); (this andthat); callme“aduvE,iduvE” n't vAn is coming with His sacred sandalsasvAn iscomingwithHis sacred the beautiful young damsels welcoming welcoming beautifulyoungdamsels the retation is given by SrI TSR that kRshNa retation isgivenbySrITSR thatkRshNa girls, carrying ma’ngaLa dIpam-s which which girls, carryingma’ngaLadIpam-s gnificance in that He left paramapadam Heleft paramapadam inthat gnificance ’ngala dIpa-s are compared to the Sun comparedtothe ’ngala dIpa-sare S R I PBA: I PBA:

TREATISE

:

sadagopan.org sadagopan.org side as he walks over from his place to the bride's place. place. the bride's hisplaceto overfrom side ashewalks dosham. foranydRshTi parihAram two linesof first etc.The modesty of their bent heads,carefullywatchingth lovely walkwith women withthe“adirnaDai”ofbrideg bridegroom from thebride'spartywelcome C. A ANDAL. ANDAL. was walking earth wasshakingbecausekRshNa HecomestoaskforANDAL. when earthisshaking that thewhole toaskforsomeland, itisno perturbed just andnevertoreceiveanything. only togive was veryperturbedwhenHecametoreceive incarnation (referringtoaSlokaminvishNu BhaTTar whytheearthshookwhenBhagavAn to aconversation refers PVP the earthvibrates. His sandalsasHeapproachestheweddinghall,andwalksmajesticallysuchthat removes aDi nilai toTTu - The bridegroom is wearing -Thebridegroom aDi nilaitoTTu Sadir iLama’ngaiyartAmvanduedirkoLLa- -Withthe uDanEndi kalaSam kadir oLidIpam SrI PBA gives yet another anubhavam for “adirap pugundu”. He points out that the out thatthe Hepoints pugundu”. anubhavamfor“adirap yetanother gives PBA SrI puguda:WhyisHewalkingma e’ngum adirap DDITIONAL

THOUGHTS “maduraiyAr mannan athirappuga kanA” kanA” mannanathirappuga “maduraiyAr

FROM between SrI BhaTTar and SrI na’njIyar. na’njIyar asked andSrIna’njIyar.na’njIyarasked SrIBhaTTar between S R I UV: 166 wonder that He is very perturbed and walks such andwalkssuch perturbed thatHeisvery wonder dharmam).BhaTTarexplained thatBhagavAn this pASuram describe the acts undertaken as describetheactsundertaken this pASuram room. In other words, the women walk their their thewomenwalk other words, room. In SrI PVP's anubhavam is that if He was so SrI PVP'sanubhavamisthatifHewas something from bali, since His Nature was His somethingfrombali,since . SrI UV compares the Sadir naDai of these ofthese naDai UV comparestheSadir SrI . with great excitement and happiness to get happinesstoget and great excitement with at the lamps remain lit, and also indicative indicative and also lit, remain at thelamps The young women withtheirdelicate walk The youngwomen came to mahAbali during the vAmana thevAmana mahAbali during cameto the sandalsthataregiven bythebride's king a noise that shakes the bhUmi? SrI king anoisethatshakesthebhUmi? lighted lampsinsideka laSa-s or kuDam, orkuDam, laSa-s very quickly,wastingnotime. kOdai married to get isto inwalking hastiness His Here walks withhastiness. shake ifone with great iswalking shaking when“mannan” koDutt vaLaindu vaippil aDi aDa’ngalum bhUmi bhUmi-earthbentitselfby even thenthe said to be the daughter of yasodai's brothe ofyasodai's said tobethedaughter Vedic wedding between ANDAL and SrIra’nganAth and ANDAL between Vedic wedding such weakness thinking aboutth such weaknessthinking kaNNan marrying her before He does gurukulam and learns vedaetc. Hedoesgurukulam herbefore kaNNan marrying B. A http://www.ramanuja.org/sv/bha A. T ைகத்தலம் பற்றக்கனாக்கண்ேடன்ேதாழீநான் வந்,என்ைனக் மசூதன் நம்பி ைமத்னன் த்ைடத் தாமநிைரதாழ்ந்தபந்தற்கீழ், நின்த, வாிசங்கம் ெகாட்ட மத்தளம் kaittalam paRRak kanAk kaNDEntozhi!nAn. vanduennaik maittunan nambimadhusUdan kIzh muttuDait tAmamniraitAzhndapandal mattaLam koTTavariSa’ngamninRUda P His and did pANigrahaNam; Oh dear sakhi! I saw this in my dream next.” my dream in I sawthis Ohdearsakhi! pANigrahaNam; did His and into righthand tookmy madhusUdanan strands, pearl low-lying decorated with that was Thus it makes perfect sense that ANDAL, who that perfectsense Thus itmakes forawhilebeforegoingtosAnd tiruvAyppADi in mahARshi.KaNNanlived learnedvedamfromsAndIpini beforeHe kOdai even marrying is maybekaNNan isthat mantra-s”. SrIPVP'sanubhavam where therearenoveda conch are maTTaLam and says that and instead pANigrahaNam He did saythat ANDAL didn't AS maittunan nambi: (aunt's son); just as nappi (aunt's son);just maittunan nambi: SrI SaThakopanelaboratelydescribesthis “ma’ngaLa vAdyams were being played; conches were being blown; under the canopy thecanopy blown; under were being conches beingplayed; were “ma’ngaLa vAdyams vAmanantobegfr adira: WhenHewentas mattaLam koTTa variSa’ngam ninRu Uda:SriPV ninRu variSa’ngam koTTa mattaLam URAM DDITIONAL RANSLATION 6.6

THOUGHTS

FROM S R I S

FROM A T e lowly situation of having to e lowlysituationofhaving HAKOPAN S kti/archives/apr98/0063.html R I PVP 167 the force of His walking (irunkaDalSUzhnda the forceofHiswalking ' r), ANDAL wishes to think of herself as an ofherselfasan tothink wishes ANDAL r), S pANIgrahaNam scenein

AND Ipini to do gurukula vAsam and learn veda-s. vAsamandlearnveda-s. todogurukula Ipini TAMIZH majesty to get married? Also, the earth will will married? Also,theearth majesty toget om mAvali in hisy imagines herselfasan to the accompaniment of Vedic chantings, Vedic chantings, to theaccompanimentof nnai is related to ka being played? This sounds like a wedding likeawedding sounds This being played? adu). What is is ifbhUmi the surprise S ar. For details, visit the following URL: details, visitthefollowing ar. For R P raises the rhetorical question:“Why rhetorical P raisesthe I PBA: I PBA:

TREATISE

begforthreefeetofland; : Agam, He walked with Agam, He NNan (nappinnai is NNan (nappinnaiis AyarpADi girl, sees AyarpADigirl, his write-up of the hiswrite-upofthe

sadagopan.org sadagopan.org en AruyirkkOdidu”(tiruvAimozh is only toHim.This she absolutelybelongs ho “Withthetight Hereplied: “pANigrahaNam”; wasused some astowhytheword“pIDita:” He “tookmyhanda meansthat here pIDitah bAlena pIDita:”-DidHeforgetthathe tells sitApirATTi 119-16). (yuddha kANDam took myhand”. only properthatHe am Hisproperty;so,itis C. A husband; and since oh, sakhi, you are likea sinceoh,sakhi,youare husband; and mean that desiresthat kOdai maittunan, He wasnappinnai's kOdai is saying to her friend: “Once I am married to Him, He becomes my signifies that the ma’ngaLa vAdy thema’ngaLa that signifies pA the continue until arrives, and bridegroom sahadharmacAriNi; hold her hand with your hand”. her handwithyourhand”. hold sahadharmacAriNi; willbeYour she my daughter; is ThissItA - pANinA” pANim gRhNIshva sutA sahadhar mama “iyamsItA kANDam 73-26: and nothing is left behind.” is leftbehind.” and nothing in any other way laysclaimher, Hewilldestroyhim. in anyother for -justlikethat,ifan heretosuggest this name toHim(thevedas) thatbelonged something girl whoisrelatedtoHim. AyarpADi they perform will be jointly performed, andth willbejointlyperformed, they perform bride,si palmofthe the gripping bridegroom sh hands other.The palm ofeach holding the might justhold shy,they bride andbridegroomare likenappinnai. toHim related she isnot even though Hisconsort as ANDAL take willing to kaittalam paRRa: Areferencesimilartoth kaittalam paRRa: maittunan: aunt's son or uncle's son;how maittunan: aunt'ssonor whenthe etc.start Uda-ThemattaLam Sangam ninRu vari koTTa mattaLam SrI PVP reminds ushereoftheveryenjo SrI PVPreminds vandu ennaikkaittalampaRRa:Sheisthedaught whotook associatekaitabha), his (with thedemon,madhu Hedestroyed madhuSudan: kaittalam paRRa - This refers men. ANDAL among person Aneminent nambi: to pANi DDITIONAL

THOUGHTS

FROM ams continue without stopping. continue withoutstopping. ams i 9-6-6) - When He ownssometh i 9-6-6)-When S R I UV: conveyed by nammAzhvAr – “a’nkaNNan uNDa bynammAzhvAr–“a’nkaNNan uNDa conveyed 168 sister to me, He becomes your maittunan”. maittunan”. your to me,Hebecomes sister . SrI PVP's anubhavam is that ANDAL chooses chooses isthatANDAL anubhavam PVP's . SrI comes to get me”; so, she says: “Hecameand me”; so,shesays: toget comes yone elseclaimsanyrela ld my hand when He was only 12 years old?” yable SlokamfromSrImadrAmAyaNambAla grahaNam. SrI UV comm SrIUV grahaNam. can kaNNan be ANDAL's maittunan?Justas can kaNNanbeANDAL's Ni grahaNam is completed. The word ninRu ThewordninRu grahaNam iscompleted. Ni gnifying that from then on, whatever dharma whatever dharma gnifying thatfromthenon, nd held it tightly”. SrI EmbAr wasaskedby SrIEmbAr nd heldittightly”. hanuman: “napramANIkRta:pANi:bAlye e above is found in SrImad rAmAyaNam - e aboveisfoundinSrImadrAmAyaNam e benefits jointly shared. The hand is the is the Thehand e benefitsjointlyshared. ould be held fully, with the palm of the the palm ould beheldfully,with same relationship with Him. It could also ma carI tava, pratIcca cainAm badram te te ma carItava,pratIccacainAmbadram lding of the hand, He is showing her that her is showing hand,He ofthe lding instead of analternatewordsuchas instead only the fingers of each other, instead of other, instead fingers ofeach onlythe er of periyAzhvAr, whose thought is: “I is:“I thought whose er ofperiyAzhvAr, refers is to Him because as nambi, He ing, He absolutely owns it, He absolutelyownsit, ing, tionship with kOdai or or withkOdai tionship ents that whenthe A. T தீவலம் ெசய்யக்கனாக்கண்ேடன்ேதாழீநான் பற்றித், றன்னாெனன்ைகப் மாகளி காய்சின பாசிைல நாணற்பத்ப்பாிதிைவத்க், வாய்நல்லார் நல்லமைறேயாதிமந்திரத்தால், tIvalam SeyyakkanAkkaNDEntOzhI!nAn paRRi enkai kaLiRuannAn kAi SinamA vaittu paDuttupparidi pASilai nANal vAi nallArnallamaRaiOdimandirattAl P importance in marriage is is justasignthat mA’ngala sUtram that while ta carI “ sahadharma phaleshu”; tathA puNya cons andfor for action is used that indriya their meanings (from theagniwalkingslowly.” andcircumambulate hand my right elephant,hold I sawkaNNan,whocamemajesticallylikeanangry dearfriend! Oh on them. thegreengrasssurroundingth vaidikA-s spread prayer for disease-free life)”. prayer fordisease-freelife)”. your Vishnu (Myself)follow Lord nowta hesays:“ODeargirl!Youhave Vishnu; akshaya pAtram)”. step tomakesurethatyouhaveundiminishin made thefirststepasmy You girl! OANDAL! mantrams: AS The following is an extract from SrI SaThak The followingisanextractfrom professional mantra-s, the andrecitingtheappropriate thegoodveda-s “Chanting Third Step:”trINi vratAya tvANvEtu” -he tvANvEtu” vratAyavishNus Third Step:”trINi Second Step:“dvEUrjEvish says: “ODear This mantram. the first is - tvANvEtu” Step:“EkamishEvishNus First steps, aparticular of theseven With each URAM RANSLATION 6.7

FROM the bhakti archives): S thepANigrahaNam. R I S A Nus tvANvEtu” - Here the groom prays once again to Lord Lord to praysonceagain thegroom Here - tvANvEtu” Nus T step and bless you with pushTi (strength) in your body (a (a body (strength) inyour withpushTi and blessyou step HAKOPAN 169 umption. “pANi grahNAt tu sahattvam karmasu karmasu sahattvam tu grahNAt “pANi umption. ' S

ken the second step with me as my wife. May thesecondstepwithme as mywife. ken wife. May Lord Vishnu (Myself) follow your followyour wife.MayLordVishnu(Myself) g food all your life (prayer for subhishTam, g foodallyourlife(prayer for subhishTam, mantram is recited. Let us examine these these Letusexamine mantramisrecited. TAMIZH va, pANim gRhNIshva”. SrI UV pointsout SrIUV va, pANimgRhNIshva”. e agni and placed the samit (wooden sticks) e agniandplacedthesamit(woodensticks) opan's write-up on saptapati mantrams and saptapati opan's write-upon the girl is married, the true vedic rite of married, thetruevedicriteof is thegirl re again, the prayer is for Lord Vishnu re again,the prayer isfor LordVishnu

TREATISE :

sadagopan.org sadagopan.org seven steps). seven steps). (Webotharefriendsnowafter these and“sakhAyousaptapadAbhabhUva” seven steps) (garuD and periyAzhvAr ANDAL ra’ngamannAr, thereinSrIvilliput Lord, herhusbandright the his daughterand of seeing Anandam havethe hecould sothat Son-in-law his of decision father-in-law's place,yourhouse.Weguess bymoving and blessyoutohaveallSoubhAgyams your placeofbirth.Therefore,youhavemo nAacciyAr ofmyhousenow.SrIVi You arethe and othergruhastha Agni hOtram oupAsanam, ofSrir theformerresident MahA Vishnu, I, seventhstep, and tookthe mantram yourecitedtheseventh gOdE!When bhattar pirAn -theLordsa tvANvEtu” vishNus hOtrAbhyO Him pleasant. days with her fouraregoingtomake rutuandalltheother rutu,ghrIshma that vasantha make sure hintsthat SrI RanganAthar hermarriedlife. during support follow hersixthstep(bebehindand four-footed)”. tothe aisvaryams related follow yourfifthstepwithmeandgrow conjugal happiness. conjugal happiness. andgranthertheboonof step fourth duringher tofollowher (Himself) mahA Vishnu B.A toherduringmarriedlife. patnI) as dharma togruhastAs yaj~nams assigned of (performance ofvraTAnushTAnam theboon step andtogrant third to followkOdai's reference here is to the mantra-s associated to the is reference here whyisthere a referen are beingchanted, kOdaipointsto directly. svarUpa guNams mantrams indra. Thesecondhalf,whichhasthe like in thedeva-s antaryAmi is Lordwho aretobedonethe yAgamsthat the describes explai called goodvedamandbadvedam?SrIPVP The saptapati mantrams end with “sakhA saptapadAbhava” (Be a friend with these (Beafriendwiththese endwith“sakhAsaptapadAbhava” The saptapatimantrams is:“saptassaptabhyO Theprayer the seven steps. the lastof is This Step: Seventh “shadrutobhyOvi Sixth Step: Fifth Step:”panca pasUbhyO vishNus tvANvEtu Fifth Step:”pancapasUbhyOvishNus Fourth Step: “catvAri mAyO bhavAya vishNus mAyO bhavAya “catvAri Step: Fourth mandirattAl: When mantra-s like purusha Whenmantra-slikepurusha mandirattAl: to“goo isreferring nalla maRaiOdi:ANDAL DDITIONAL

THOUGHTS

FROM shNus tvANvEtu” - here mahA Vishnu is beseeched to mahA Vishnuisbeseeched -here shNus tvANvEtu” S R I PVP: this second half as “nalla maRai”. thissecondhalfas re power than me here. I will hence follow you re powerthanmehere.Iwill hence follow angam willfollowyoutohelpperform that periyAzhvAr was mighty pleasedwiththe wasmighty that periyAzhvAr ce to additional mant ce toadditional with the kriya-s prescribed in gRhya sUtra-s, with thekriya-s wealthofcattle elephantsand(cows, horses, sUkta praising bhagavAn's svarUpa guNa-s sUkta praisingbhagavAn's homams and yaj~nams without deficiencies. deficiencies. without homams andyaj~nams like purusha sUktam, praise emperumAn's praiseemperumAn's likepurushasUktam, an) ononepeeTamatSrIvilliputtUr. lliputtUr is your mALikai (palace). Thisis is yourmALikai lliputtUr id: “aNi putuvai paimkamalat taNteriyal taNteriyal id: “aNiputuvaipaimkamalat tUr next to him. Even today, we see tUr nexttohim.Eventoday,wesee her) for all auspicious rutus (six seasons) (sixseasons) rutus her) forallauspicious d” veda-s. Is there a difference in vedam invedam adifference veda-s. Isthere d” tvANvEtu” - this prayer once again is to is prayer onceagain tvANvEtu” -this ns thisasfollows:thefirsthalfofvedam He is going to be right nexttoherand Heisgoingtoberight overtoyourbirthplaceandstayin my ” -theprayeris:“mayLordvishNu ra-s? Again, ANDAL's ANDAL's Again, ra-s? 6.8 below.]] always(eppOdum),everywhere(e’ngum). worlds (EzhuEzhlOka’ngaLilum), activities dhArmic in alltheir avowwith is thatthecouplearetogethertaking isi pANigrahaNam the through is established With agniasthewitness, ceremony. the marriage in rite Thisisanimportant together. pANigrahaNam in areunited bride andbridegroom become the scapegoat for naughty boys who play havoc during wedding times. whoplayhavoc during become thescapegoatfornaughtyboys andappearedsimple,Hewould if Hewaseasilyapproachable probably thoughtthat the mad female elephant, which is now im elephant,whichis the madfemale elephantwhenwewentroundtheagnitogether. like anormal mad elephant(mattagajam).However,onceHe that are not prescribed in the sUtra-s should not be included. should notbe in thesUtra-s prescribed that arenot sAram. rahasyatraya SrImad in svAmi deSikan shouldno sUtra-s intherespective devatAntara-s that mantra-s”. SrIUVobserves devatAntara Him (His hand) any more. anymore. Him (Hishand) leave shecannot moreand her (hand)any leave Hecannot thewitness, as hand withagni bhava “ekamishe vishNu:.....sakhA saptapadA marriage ceremony.SrIPVPrefersustotheve C. A etc. fire, placementofsamit, around the such astheparistaraNam in mind,itwillcertainlycometo word suchthatwhen have thepowerintheir pASuram. [[ However, please refer to SrI UV’s commentary for “nammai uDaiyavan” in pASuram in pASuram uDaiyavan” for “nammai UV’scommentary please refertoSrI [[ However, tI valam Seyya - It is significant that the se thatthe significant -Itis tI valamSeyya kaip-paRRi - It is as if the madmale -Itisasifthe ele kaip-paRRi kAi Sinam: He camelikeamajesticangryel kAi Sinam:

tI valam Seyya -Thereferencehereistoth tI valamSeyya kAi Sinam mA kaLiRu annAn - When annAn He - When kAi SinammAkaLiRu came nalla maRai Odi - Some interpreters interpre nalla maRai interpreters Odi -Some correctly, and whochant bythose of vedamantra-s chanting vAi nallAr-referstothe The agni pradakshiNam, involving taking seve involvingtaking The agnipradakshiNam, DDITIONAL

THOUGHTS

for all future births (Ezhu Ezh janma’ngaLilum) , in all future in allfuture (Ezhu Ezh janma’ngaLilum), for allfuturebirths FROM fruition right away without fail. fruitionrightawaywithoutfail. S R I UV: prisoned (owned)bythemaleelephant. prisoned 171 phant came majestically and tookthehandof phant camemajestically they chant the mantra-s with a certain benefit acertainbenefit chantthemantra-swith they rrevocable forallfuture.Thesignificancehere ven stepsaroundtheagniaretaken,while the mantra-s thatarealready prescribedfor the da mantram that is recited during saptapati: saptapati: isrecitedduring da mantramthat ” (yajurvedam 3-3-89) Since Hehasheldher ” (yajurvedam3-3-89)Since However, additional devatAntara mantra-s However, additionaldevatAntara agniasthewitness,thattheywillbeunited came and held my hand,Hewalkedslowly cameandheld ephant; This is a put-on by Him, since He ephant; Thisisaput-onbyHim,sinceHe e sapta-pati which is the part of the basic basic isthepartof which sapta-pati e t the term nallaheretomeans“excluding t the this rite signifies that the relationship that that relationship the that signifies this rite t be eliminated. This is as prescribed by Thisisasprescribed beeliminated. t n steps around agni are described in this in this agniaredescribed steps around n , He walked with the majestic gait of a a of gait with themajestic Hewalked ,

sadagopan.org sadagopan.org nammai uDaiyavan nArAyaNan nambi”. nambi”. nArAyaNan uDaiyavan nammai “i toHimsaying ma’ngalASasanam does she Here ozhikka ozhiyAdu”. uRavEl namakkui’ngu tannODu govindA!un illAda onRum thenextandinallHisavatAr and this birth having ape is “emperumAn form: in adifferent SaraNAgati tattva the thusdescribing empAvAi”, mARRElOr maRRai namkAma’ngaL At SeyvOm nAm uRROmE AvOmunakkE B. A A. T அம்மி மிதிக்கக்கனாக்கண்ேடன்ேதாழீநான் தாள்பற்றி, திக்ைகயால் ைடய ெசம்ைம நம்ைம ைடயவன்நாராயணன்நம்பி, இம்ைமக்கு ேமேழழ்பிறவிக்கும்பற்றாவான், ammi midikkakanAkkaNDEntozhI!nAn Semmai uDaiyatirukkaiyAltALpaRRi nammai uDaiyavannArAyaNannambi immaikkum EzhEzhpiRavikkumpaRRAvAn P to hold on to Him once asupAyam; thatanubh to holdonHimonce Slokam carama rAma from seen As Him. with case isnotthe onlyonce.Butthis fruit givetheright thatit will be would etc, thebenefit born, as long as we getto enjoyHim. When y let goever,inthisbirthandallfuturebirths”. agni witness ifthe she says:“even Here other. of of theirholdinghandsinfront that because held myrightfootwithHisred-huedtiru Protectorin this birth and allthe forthcoming births, and who is filled with kalyANa guNa-s, AS For the mantram recited during “ammi midittal “ammi during For themantramrecited EzhEzh piRavikkum: Thereisnovoidinour EzhEzh piRavikkum: In paRRAvAn: EzhEzh immaikkum piRavikkum HTTP intiruppAvai“eRRa declared ANDAL our whois “nArAyaNan, her friend: dreamto her thenextpartof kOdai describes URAM DDITIONAL RANSLATION :// 6.8 WWW

. THOUGHTS RAMANUJA

FROM S R . I S ORG

FROM A T / SV HAKOPAN S / BHAKTI R I PVP k-kai and placed itontheammi(stone).” k-kai and 172 mmaikkum EzhEzh piRavikkum paRRAvAn, paRRAvAn, piRavikkum EzhEzh mmaikkum ams”. In tiruppAvai, ANDAL declares -kuRaiams”. IntiruppAvai,ANDAL ' / S agni as thewitness,th agni Agams are done for the sake of making it rain ikkum EzhEzh piRavikkum un tannODu EzhEzh un ikkum piRavikkum tannODu (“sakRdeva prapannAya”), it is enough forus is enough it prapannAya”), (“sakRdeva ARCHIVES tries to make us leave each other, He willnot other, usleaveeach tries tomake

AND TAMIZH m. Inthis tirumozhi, she declares the same rmanent, indestructible relation with us in us in relation with indestructible rmanent, lives, nomatterhowmanytimeswewillbe avam will stick to us for as long as time aslong time avam willsticktousfor ”, please go to the following URL: the following ”, pleasegoto S R the previous pASuram, kOdai had said said kOdaihad pASuram, the previous I PBA: I PBA:

/ TREATISE APR 98/0083. : ey cannot part with each ey cannotpartwitheach HTML

pAratantRyam from you; now I have myself experienced it. myself experienced fromyou;nowIhave pAratantRyam akhila heyapratyanIka,asa’nkhyeyaka C. A likeahalyA bride willnothaveinfidelity woman likeahalyai! Because, thatstonemightturnintoa His stone, sheisworriedabout the foot on anubhavam SrIPVP's bhava”. - “aSmevatvamsthirA st bride-“Be says tothe midittal. Thebridegroom with greatzeal. Feet, itisHewhoholdsourfeet His seek wegoand when in truth Him, to andsurrender hold HisFeet weshould means which Eventhough theword“Semmai”. conveyed by unlike us,though He is very Heon Hisownan were arguinglikethis,Hecame eager is our to svAmi, holdfoot”. Thebride'srelativeswillsay:“You the normally feet of those we don't who resort feet,'Semmai”. bhaktas' His to Him.who seekre becoming subservienttothose - His This is redcolorofHi isthebeautiful One tiruk-kai. what is this. sinthan thieveryand AtmA. Thereisnogreater AtmA belongstobhagavAn;whoeverthinksit this apah quotes“choreNaAtma PVP Here SrI kaNDIrguNamE”. vaigal vAzhdal sentiment usthis shows exists. nammAzhvAr the bride. thefootof down andholding bending of thehusband have afunexchangeonthe “ethics” parties and the bridegroom's thebride's that time, itis common thatatthis UV remarks SrI leg, ammi(ammimidittal). and placingitonthe dealswithHisholdingher pASuram

tozhI nAn - kOdai tells her sakhi: Prev hersakhi: - kOdaitells nAn tozhI is aviewthatammi there PBA notesthat SrI ammi midikka: This is the normally,thebridegroom's weddings, During Semmai uDaiyatirukkaiyAltA kaly ofunlimited full is who “He – nambi Heisoursarva-svAmi;we uDaiyavan: nammai SrI UV points out that while the previous pASuram involved His holding her hand, this her hand,this His holding involved pASuram previous the thatwhile out UV points SrI DDITIONAL

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FROM aSma ArohaNam ceremony - stepping over thestone-ammi -stepping aSma ArohaNamceremony L paRRi: Semmai here refers to two attributes of His ofHis totwoattributes L paRRi:Semmaihererefers S lyANa guNa gaNaugha mahArNavan.]] gaNaugha lyANa guNa R , but will be a great pativratA instead. , butwillbeagreatpativratAinstead. I UV: 173 AriNA” (mahAbhAratam udhyoga parva42-35)- udhyoga (mahAbhAratam AriNA” s palms. The other is His ASrita pAratantRyam pAratantRyam ASrita isHis Theother s palms. in tiruvAimozhi 9-1-7 “kuRRamil SIr kaRRu kaRRu SIr 9-1-7“kuRRamil tiruvAimozhi in show any interest in resorting to His Feet; show anyinterestinresortingtoHis foot touching the stone by accident. Why? accident. the stoneby foot touching have to hold her foot”; when the two sides foot”;whenthetwosides toholdher have d held kOdai's foot with great desire. Even great desire.Even footwith d heldkOdai's He tells us “mAm ekam SaraNamvraja”, Hetellsus“mAmekam ANa guNa-s”. ANa guNa-s”. [[This is the equivalentof midittal is done as a way of saying that the awayofsaying midittal isdoneas iously I have heard about His ASrita Ihave heardaboutHisASrita iously fuge in Him - or His great desire to hold hold desireto - orHisgreat Him fuge in relatives will say: “Don't touch the bride's thebride's relatives willsay:“Don'ttouch rong in your loyalty to me, like this stone” this stone” like tome, loyalty in your rong belongs to himself, is really stealing the stealingthe himself, isreally to belongs belong to Him, not to our ownselves. belongtoHim,notour is that as He is trying to place kOdai's toplacekOdai's is thatasHetrying

sadagopan.org sadagopan.org holding the foot of thebrideistraditionalpractice. holding thefoot foot”. the bride:“Touchammiwithyour that,a mind He doesnot red; hands willbecome hardandbony;whenHetouches have become births. He is the One who is the Owner ofall Owner the Onewhois births. Heis caseof here. But,inthe involved not is AtmA is This relationship birth. this for only true a verylonglife. bridegroom wishing the A. T கனாக்கண்ேடன்ேதாழீநான் ெபாாிகந் தட்டக் ைகைவத், அாிக னச்சுதன்ைகம்ேமெலன் எாிகம் பாாித்ெதன்ைனன்ேன நித்தி, தாம்வந்திட், வாள்கத்ெதனைனமார் வாிசிைல pori mugandaTTakanAkkaNDEntOzhI!nAn ari mukhanaccutankaimElenvaittu erimugam pArittuennaimunnEniRutti variSilai vALmugattuenaimArtAmvandiTTu P bridegroom to hold the feet of the bride,andth of the feet bridegroom tohold holding on to my feet instead! Thereare holding ontomyfeet SeyvOm”. AT nAm unakkE AvOm, uRROmE un tannODu EzhEzhpiRavikkum “eRRaikkum is. inallourfuturebirths,nomatterwhatthebirth we willhaveHisanubhavam elsebutHim.If We areSesha-sfornoone AS ammi midikka: This involves touching nammai uDaiyavan: Inmarriedlife,theroleof uDaiyavan: nammai “My brothers, who have attractive eye brows that look like bent bows, ignite the agni by the agniby bows,ignite look likebent browsthat attractive eye whohave “My brothers, tiruk kaiyAl tALpaRRi-Therearesomewh tiruk kaiyAl my sear of Because tALpaRRi: uDaiya Semmai is He now Hisbelonging; to Hisfeetas on (paRRu) holding I am While paRRu AvAn: The mantra involved is “aSmeva tvam sthirA The mantrainvolvedis“aSmevatvam URAM RANSLATION 6.9

FROM S R I S A T HAKOPAN no words to praise this nambi's guNam. guNam. to praisethisnambi's no words we understand this tattvam and surrender to Him, we understandthistattvamandsurrendertoHim, the ammi with the tip of the toe. of thetoe. with thetip the ammi 174 based on the two bodies of husband and wife; wife; and husband of bodies the two on based ' of us (“nammai uDaiyavan” emperumAn, this relationship continues in all in continues thisrelationship emperumAn, S

at allthatthebridegroom From ANDAL's SrI sUkti, it is clear that is clear it sUkti, SrI ANDAL's From TAMIZH my foot with His soft flower-like hands, His hands, His softflower-like my footwith nd still holds my foot out of Hisloveforme. nd stillholdsmyfootout bhava” - May you live long like this stone - stone - this -Mayyoulivelonglike bhava” the forthewifeis husband asthesupport ching for Him hither and thither, my feet forHimhither my ching and thither, feet o argue that it is inappropriate for the argue thatitisinappropriatefor o

TREATISE : should do is say to to is say should do ). He is our svAmi. svAmi. our ). Heis that Hewillneverletgoofher. removed theirhands,acyutanisnotlettinggo have brothers fireand the inthe hasbeenplaced after thepori is thateven anubhavam C. A F B. A forme.” this lAjahomam,prayingforalonglife ha thewife's with hands joining fire, the into pourthepuffs sayingthelAjahomamantram, placeghee and husband will on thericepuffs the herhands; in willplacethericepuffs brothers two handstogether;her keeps her ma’ngaLa withsarva should liveforever husband this Isaw medothehomam. agni andhelp the in (pori) hasamajesticfacelikethelion's)andputricepuffs (who hands ofkaNNan before th make mestand samit-s and adding but instead will keep away from Him. will keepawayfrom but instead laugh, Himandmakeeveryone jokes about in indulging willnotstart brothers-in-law soHis face just aserious kaNNan iskeeping so. havetopersuadeherdo her brothers front; the standin tocomeand she hesitates raised likebows. faces shining come with they thus, homam; the lAja for hands couple's onlyon theyarethe that the pride of indicative upper hand in giving abhayam to the devotees. tothe abhayam upper handingiving ROM Please refer to the following URL for further details: Please refertothefollowingURLforfurtherdetails: This ceremony is called lAja homam. The bride does the lAja homam praying that her thather praying homam ThebridedoesthelAja iscalledlAjahomam. This ceremony acyutan: na cyutah iti acyutah - One who -One acyutan: nacyutahitiacyutah isthat anubhavam PVP's SrI ari mukhan: that so shy is nirutti:kOdai ennai munnE variSilai vAL mugattu en aimAr: The expre en aimAr: The variSilai vALmugattu HTTP The next event described by ANDAL is poRi iDal. The brother(s) of the bridehavea Thebrother(s)ofthe iDal. ispoRi by ANDAL The nexteventdescribed kai mElenkai:keepingkOdai'shandontop DDITIONAL DDITIONAL S RI ://

PUTT WWW

U . THOUGHTS THOUGHTS RAMANUJA R

K R SH and brows that are that are andbrows N . ASV ORG

FROM FROM A / MI SV S S /

AIYA BHAKTI R R I PVP: I UV: ’ 175 NG poriyiDal vaibhavam in my dream, ohsakhi!” my dream, vaibhavamin poriyiDal nds. The husband tells agni: “my wife is doing is doing tellsagni:“mywife husband nds. The / A es who have the right to place the pori on the the porion to place havetheright es who ARCHIVES e agni. They place myhandsontopofthe Theyplace e agni. of kOdai's hands. This indicates tokOdai indicates This ofkOdai'shands. will never forsake His devotees. SrI PVP's PVP's devotees. SrI His forsake will never R ms. When the lAja homam is done, the wife isdone,thewife ms. WhenthelAjahomam ssion on the face of kOdai's brothers is brothers ofkOdai's ssion ontheface : of His. This denotes that pirATTi has the hasthe of His.ThisdenotesthatpirATTi “pori mugam thaTTa kanA” thaTTakanA” mugam “pori / APR 98/0083. HTML

sadagopan.org sadagopan.org A. T மஞ்சன மாட்டக்கனாக்கண்ேடன் ேதாழீநான் அங்கவ ேனாடன்ெசன்றங் காைனேமல், மங்கல திவலம்ெசய்மணநீர், குங்கும மப்பிக்குளிர்சாந்தம் மட்த், ma’njanam ATTakkanAkkaNDEntOzhi!nAn SenRua’nguAnaimEl a’ngu avanODumuDan ma’ngala vIdivalamSeidumaNanIr SandammaTTittu appikuLir ku’nkumam P kaNNan andIwereplaced ontop of themajest (the use of the pluralenaimAr the (the useof and if thereismore homam, this brother, thedifferent than one help in performing brothers UV's co SrI From in thisevent. major role the poRi iDal. vari silai - with bow likeeyebro - with iDal.varisilai the poRi fire. in the offering poriasthe thenel offer making them th placing homam, fire todothe ofthe front brothers byjustlook (NT13-1 she is“villaittolaittapuruvattAL” bhagavAn. kOdai'sbrothersalsohavebeautifu the obstacle eyebrowsremove kOdai's bow-like bhr “godE guNairapanayanpraNatAparAdhAn bride and bridegroom make theoffering. bride andbridegroom onbothside his hands places both bridegroom is thatthebride also common.Thedescription seated. while standing,insteadofbeing areallbrightandhappy. faces herbrother's marry emperumAn, AS “I dreamt that a lot of ku’nkumam and sandalwood were applied on our bodies, and bodies, our on sandalwoodwereapplied and ku’nkumam alot of that “I dreamt vari silai vAL mugattu:kOdai'sbrotherswere vari silai in thefire,seatingANDAL kindling bythebrothersinvolves The functionperformed UV commentsthattheremust niRutti: SrI –withbrightfa mugattu) vAn mukattu:(vAL URAM RANSLATION 6.10

FROM ing at theireyebrows. ing at S R I S - my brothers, suggests this). this). suggests - mybrothers, A T HAKOPAN 176 e bride's hand over the bridegroom's hand, and and the bridegroom'shand, over hand e bride's ' mmentary, the pori isofferedthreetimesas mmentary, the S 0). Onlookerscouldclea Performing the homam while being seated is beingseatedis while thehomam Performing l bow-likeeyebrows.Sheherselfdeclaresthat

ws. AssvAmi deSikansa ws. ic elephant and taken in procession along the the along ic elephantandtakeninprocession have beenapracticetoperformthishomam TAMIZH s of her bhaktas and create bhoga rasam for s ofherbhaktasandcreatebhogarasam has the pori in both her hands, and then the andthenthe has theporiinbothherhands, ces. Since kOdai succeeded in her effortsto succeeded in Since kOdai ces. s ofthisa’njalibythebride,andthen Ukshepa eva tava bhoga rasAnukUlah” - - rasAnukUlah” evatavabhoga Ukshepa very happy when they came to help her do theycametohelpherdo very happywhen

TREATISE : rly identify kOdai's kOdai's rly identify ys in SrIgodAstuti ys He is “running” (Odum!) so that it does not fall on Him! it doesnotfallon sothat (Odum!) He is“running” people are -whenalotof “ODUm avanuDan” inprocession. weare taken together Him, now elephants surrounding vAyu nanmakkaLaippeRRu magizhvarE vallavar tUya tamizhmAlaiIraindum Sol vEyar pugazhvilliputtUrkOnkOdai AyanukkAgat tAnkaNDakanAvinai P C. A B. A holy bathwiththesacredwaters,ohsakhi!” andthenweregiven hadbeen celebration ofourwedding, the decorated in streets which become very heated. In order to quell that heat, the ma’ngaLa snAnam is done. isdone. toquellthatheat,thema’ngaLa snAnam heated. Inorder become very doing ho functions, forvarious here andthere niyama brahmacarya have toobserve bridegroom procession. ina Himontheelephant to accompany SeyDu”); now,afterthe marriage, kOdaigets elephants (“vAraNamAyiramSuzhavalam on thousand friends athousand He camewith isgiven. snAnam ma’ngala thenthe all overthetirumEni-s,and areapplied paste and sandalwood ku’nkumam tirumEni-s, decorationsare removed and cool in ordertocooltheir So, hot. become very wouldhave the agniandtheirsofttirumEni-s sittinginfrontof heavy dressing,theywere wedding; withallthat the during decorations marriage ceremony.BothkaNNanandANDALmust the thatdescribe pASurams hasbeenfollowedbysubsequent thispASuram bandhanam, 4wasthat kaNNan startedoff pASuram AS avanODum uDan: SrI UV's anubhavam is very interesting here; He reads this as here;He readsthisas interesting is very UV's anubhavam uDan: SrI avanODum a’ngu: in that placewhereinthebeginnin that a’ngu: in her, marry to When Hecame Anai mEl: ku’nkumam appi kuLir Sandam maTTittu: Even though SrI PVP's interpretation in interpretation SrIPVP's though maTTittu: Even Sandam appikuLir ku’nkumam ku’nkumam appi kuLir Sandam maTTittu Sandam appikuLir ku’nkumam URAM DDITIONAL DDITIONAL 6.11

THOUGHTS THOUGHTS

FROM FROM S S R R I PVP: I UV: 177 : mam near the agni etc, the body would have body wouldhave etc,the neartheagni mam g He came (without me) with thousands of thousands (withoutme)with He came g wearing a simple garland during rakshA asimplegarlandduringrakshA wearing Till the Sesha homam is done, the bride and thebrideand theSeshahomamisdone, Till sprinkling vasanta turmeric water on them, wateronthem, vasantaturmeric sprinkling ms. Because of sleepingonthefloor,going ms. Because “AnaimEl manjanamATTakanA” have worn a lot of garlands and other andother of garlands alot haveworn

sadagopan.org sadagopan.org blessed with good progeny and blessed withgoodprogeny willbe pASurams, these tolearnandchant isable her. Whosoever wedding kulak kaNNan Ayar about dream her divine describing poetictamizh, in ten pASurams with tirumozhi B. A A. T மகிழ்வேர. ெபற் மக்கைளப் வாநன் ய தமிழ்மாைலஈைரந்ம்வல்லவர், ேவயர் கழ்வில்த்ர்ேகான்ேகாைதெசால், ஆயக் காகத்தான்கண்டகனாவிைன, stated by ANDAL are guaranteed). stated byANDALareguaranteed). benefits the ofvilliputtUr.(So brAhamaNa-s vedic asbythe thetruthandpraisedassuch speak to known whois periyAzhvAr asitekshaNAm (rAmA.sundara.66-10). mo for a even His devotee separated from will notbeartobe thatparamAtmAwho -29.Itisfor At-SeivOm we have“unakkE nAm

tUya tamizh mAlai: This was not sung like ofthefamed otherthanthedaughter are vEyar pugazh-ThesepASuram-s sung bynone Ayarkula –“OnlyforkaNNanthe AyanukkAga of vEyarpugazhvilli tirumagaL “kOdai, the DDITIONAL RANSLATION

THOUGHTS

FROM “vEyarpugazh villiputhurkOn kOdahai” kOdahai” “vEyarpugazh villiputhurkOn S R I S

FROM prosperous lives withthem.” lives prosperous A T HAKOPAN S R I PVP: 178 ' S accruing from chanting these pASuram-s as pASuram-s these fromchanting accruing ment - na jIveyam kshaNamapi vinA tAm tAm vinA kshaNamapi -najIveyam ment

TAMIZH poems that are created with great effort by thatarecreatedwithgreateffort by poems puttUr kOn periyAzhvAr, has sungthis periyAzhvAr, puttUr kOn ttan, and for no one else”. In tiruppAvai, ttan, andfornooneelse”.IntiruppAvai,

TREATISE : before the pANigrahaNam, andthelaterfive before thepANigrahaNam, “mAyan maNi vaNNan tAL paNiyum makkaLaip peRuvargaLE”. makkaLaip tAL paNiyum vaNNan “mAyan maNi asimila PeriyAzhvAralsooffered like ANDAL. theywill men chantthispASuram, women and willbeblessedwithhusbands they pASuram, 11th child. 11th the becomes thehusband the tenchildren, is thatwith here 11pASurams reason forsinging because bhagavAnHimselfwillcome expenditure, There willbeno tengirls. one girl,even notjust girlslikeANDAL; toget great bhAgyam it isa inhAsyam- indulges SriUVagain fivegirls. and shallbegetfive boys these twofives byrule. form, their normal be shewouldhaveto them, had garlandedanyof damayanti'sbetrothalceremony, wife. During now on,theycanboth of that,from He isaware has co emperumAn in svapnamisvalid.Since dream, whenonewakesup, prAyascittamispr they arerelatedto thus in thewakingstate)and pApam co and also true.TheeffectsofpuNyam eyes our physical the realworldwith we seein isthat-justas inherdream.OursiddhAntam what kaNNan, andHecamemarriedher them. happilywith andlive willbegetholychildren holiness this understand thosewho became holier; - tirumozhi this mAlai - Her tamizh So, gOtram. married of Hisincarnation,she greatness D. C C. A much. enjoyedso thatshe inherdream,ananubhavam had ANDAL ofth outpouring etc. Thisisthespontaneous forming ofwords, construction the planning the templeorathomeswill alwaysbe ble at kalyANam nobleANDAL the perform souls who Those great sadAbhuvi”- SrImantAste Iraindum - (SrI TSR) The firstfiveofth (SrI TSR)The Iraindum - Iraindum: the first five pASurams andthen pASurams Iraindum: thefirstfive thatshewilldefinitelymarry andbelievedstrongly kAmadEvan to prayed ANDAL vAyu nan makkaLaip peRRu magizhvarE: If peRRu magizhvarE: makkaLaip vAyu nan AyanukkAga: ShebelongstovEyarkulam(a AyanukkAga: It is said : “vishNu Alaye gRhevApigodA Alaye It issaid:“vishNu DDITIONAL ONCLUSION

THOUGHTS :

FROM S R I UV: ssed with all soubhAgyams on this earth. this on allsoubhAgyams ssed with 179 the Ayar kullattAn by going beyond caste and and beyond caste by going kullattAn Ayar the areexperiencesafterthepANigrahaNam. e result of the great, wonderful anubhavam that e resultofthegreat,wonderfulanubhavamthat who are handsome like kaNNan. If married If whoarehandsomelikekaNNan. escribed for that pApam. Thus, whathappens escribed forthatpApam.Thus, and joiningwordstogetherforpoeticeffect, me and married her in her dream, and since me andmarriedherindream,since kalyANam uttamam yo sevante mahAtmana: mahAtmana: yosevante uttamam kalyANam e ten pASuram-s dealwiththeexperiences e tenpASuram-s the second five pASurams; those who master fivepASurams;thosewhomaster second the think and behave as if they are husband andare husband asifthey behave thinkand is true, what we experience in our dreams is our dreams in experience true, whatwe is devas had come disguised as naLan; if she asnaLan;ifshe disguised hadcome devas r blessing in 1-7-11 periyAzhvAr tirumozhi- r blessingin1-7-11periyAzhvAr the body. If one does any pApam duringa one doesany thebody.If me asexperiencesinthedream(aswell be blessed with children who arebhaktas be blessedwithchildren that person's wife, even after they resume theyresume that person'swife,evenafter class of Brahmins); still, knowing the Brahmins); still,knowing classof forgirlslikeherwithrespect!kOdai's girls inmarriageableagechantthis

sadagopan.org sadagopan.org lips) . She remembers: lips) .Sheremembers: (thenectaroftasteHis adharAmRtam ontellingheraboutkaNNan's best authority When shewakesupfromsvapna is overtoo. andbeinghappy SIrgOvindan” “kUDArai vellum now missing, namely enjoying kaNNan's adharam. kaNNan'sadharam. namelyenjoying now missing, pA’ncaja SrI asking sheis Hence, Him also. oneinvolv same time,sincethedream isadivine a fireflyflying;itwill dream isverysmalllike anguish of orintense because no Arti ANDAL's inte time. BhagavAn brief onlyfora adharAmRtam deSikar -showingthewaytoreachHim. like a is getstoaskpA’ncajanyam,who she toattainemperumAn, Inorder much better; look like lakshmaNa Whatdoes are Hishands? B. A tam pA’ncajanyamSaSikoTiSubhramSa’n darpahantA| pUritasyayasyadhvanir-dAnava “vishNor mukhottAnila A. T I whiter than the whiteness of thousands of moons. moons. of ofthousands whiteness whiter thanthe She thende mouth. His the tasteandsmellof whichisalway (conch-pA’ncajanyam), Sa’nkham she hadneverseenorknownbefore,“Whatdoes NTRODUCTION In her dream about the wedding between kaNNan and herself, kOdai had His herself,kOdaihad and between kaNNan wedding aboutthe In herdream

SrI PVP compares kOdai's and sItA pirATTi's experience; sitA asked hanumAn, whom sitAaskedhanumAn, experience; pirATTi's sItA and compareskOdai's PVP SrI Shegetsan stotram). (SrI pa’ncAyudha to described ANDAL tirumozhi, sixth In the DDITIONAL RANSLATION N A ஸ்ரீ ஆண்டாள்ஸேமதரங்கமன்னார்திவகேளசரணம் நாச்சியார் திெமாழி SrI ANDALsametara’ngamannArtiruvaDigaLESaraNam CCIY

THOUGHTS

FROM A R

TIRUMOZHI S R I S

FROM A T HAKOPAN S R I PVP: VII- 180 SrI ஸ்ரீ VII - ' anubhavam, she has a question now: who is the whoisthe hasaquestionnow: she anubhavam, S nya AzhvAn about the anubhavam that she is nya AzhvAnabouttheanubhavam that kham sadA'hamSaraNamprapadye||“

not be staying in her heart forever. But, at the not bestayinginherheartforever.But,

?” (rAmA.sundara.35-4).kOdai's is bhAgyam TAMIZH termines to ask this pA’ncajanyam, which is whichis pA’ncajanyam, this to ask termines t attaining Him. What she experienced in her Him.Whatsheexperienced t attaining rAma look like? What look like? rAma swer to her question: thebigandfamous swer toherquestion: ing emperumAn, it is not possible to forget itisnotpossible toforget emperumAn, ing her friend, her dream about marrying the the marrying about friend, herdream her s decorating kaNNan's left hand, will know kaNNan'slefthand,will s decorating know KARUPP with Him.Thesleepisoverandthedream rrupted this experience in ordertoincrease rrupted thisexperience கப்ரம் நாேமா

TREATISE U RAM

N is Hisbuildlike?How AR UM

O nitya sUris. nitya sUris. vaNNattu un pA’ncajanniyamE pOlvana Sa’nkangaL” (tiruppAvai26). vaNNattu unpA’ncajanniyamEpOlvana koNDavimalan”(nAcciyA Sa’ngu iDa’nkaiyil pOlAvO” Sa’ngamE kaiyil tam “tAmugakkum kOdaiis extreme whiteness.Thatiswhy his svabhAvamalongwith pA’ncajanyamhasSuddha enjoyed alongwithemperumAn. black char addsbeautytoHis extremely whitecolor C. A jAnAtu mA'vatAramtekamso’yamditi | sarvAtman!rUpametatcaturbhujam upasamhara to hide His identity from the likes of kamsa by devaki. bydevaki. of kamsa the likes identityfrom to hideHis withoutthefourhands make Hisappearance handiswhenHerequestedto emperumAn's from disappears the Sa’nkhu Theonlytime alltheenemies. which destroys loudness of tiruppava His sits on goesand Him. Sa’nkhu when occasionarises,hewill 10-6-8).But,pA’n (tiruvAimozhi cakkarattan” ninRa kai iDam porudu -“karudum target the after andgoes need arises, hand ifthe His sambandham . closetoit. by beingvery mouth, the flavorofHis PV garuDan, vishvaksenaretc?SrI least talk to someone. least talktosomeone. next day;sincesheisnot gettingthatanubha pA’ncajanyam is always in emperumAn's hand. hand. pA’ncajanyam isalwaysinemperumAn's in etc, areallowedtobe hunchbacks, shortones

Because of these seven reasons, ANDAL asks pA Because ofthesesevenreasons,ANDALasks 7. ThesoundofpA’ncajanyamisverysweet 4. Even though cakkarattAzhvAn is always se is 4. EventhoughcakkarattAzhvAn only whocanminglewithHim 3. Unlikeher, 6. Wheneveryone isenjoyingempirAn's with show Himself 5. emperumAnlikesto SrI pA’ncajanyam,whentherearethe Why iskOdaichoosing othernitya sUris like dreamthe another is expecting godA kaNNan, weddingwith her about After herdream 2. Just like ANDAL, His nAyaki who enjoys HisnAyakiwho 2. JustlikeANDAL, 1. Whenanemperor isalonewithhisnAyaki DDITIONAL

THOUGHTS start drinking His vAyamudam. vAyamudam. His start drinking

FROM P gives seven reasons for this: P givessevenreasons S R I UV: janmaja: || (vishNu purANam 5-3-13) purANam janmaja:||(vishNu 181 La vAi (mouth) and makes a huge noise, the the a hugenoise, andmakes vAi (mouth) La cajanyam willneverleaveHis hand;instead, vam, she becomes distressed and wants to at vam, shebecomesdistressed andwantstoat dark-hued tirumEni, pA’ncajanyam with his pA’ncajanyamwith tirumEni, dark-hued ( PraNava nAdam) like emperumAn's words. words. nAdam)like emperumAn's (PraNava always thinking about pA’ncajanyam - alwaysthinkingaboutpA’ncajanyam His vAyamudam, pA’ncajanyam is enjoying pA’ncajanyamisenjoying HisvAyamudam, r tirumozhi 5-2 kuyil pASuram), “pAlanna 5-2 kuyilpASuram), r tirumozhi Sa’nkhu and cakram to the girls who love girls wholove andcakramtothe Sa’nkhu behind thecurtain,certainpeoplelikeaged behind onceinawhile,pA’ncajanyamalwayshas (nAcciyAr tirumozhi 11-1), “veLLai viLi 11-1), “veLLaiviLi (nAcciyAr tirumozhi side as intimate servants. Just like them, them, servants.Justlike intimate side as ated on one of His hands, he leavesHis His hands, one of ated on ’ncajanyam instead of going to the other other tothe ’ncajanyam insteadofgoing m; so,it is only proper that he is to be

sadagopan.org sadagopan.org kaRpUram in tamizh)? Or, isitlikethesu in tamizh)? kaRpUram that resemble mouth fragrance ofbhagavAn's tusks)is,sinceyouarethe most its breaking taste oftheadhara-s(lips) ofkaNNapirAn lips.Iwould beautiful sambandham ofkaNNan's withgreatlonging:“Oh,white adharAmRtam A. T ேகட்கின்ேறன் விப்ற்க் நாற்றம், வாய்ச்சுைவம் மப்ெபாசித்த மாதவன்றன் திப்பவளச் ெசவ்வாய்தான்தித்தித்திக்குேமா, கப்ரம் நாேமாகமலப்நாேமா, veNSa’ngE! kETkinREnSolAzhi viruppuRRu mAdhavantanvAiccuvaiyumnARRamum maruppu oSitta tiruppavaLa SevvAitAntittittuirukkumO nARumOkamalappU karuppUram P AS In the first pASuram of the seventhtirumo ofthe In thefirstpASuram URAM RANSLATION 7.1

FROM S R I S A T Ô HAKOPAN karuppUram nARumO” nARumO” karuppUram ெசால்லாழி ெவண்சங்ேக ெசால்லாழி gandham emanatingfromfreshlyblossomed lotus gandham 182 ' zhi, kOdai asks pA’ncajanyam about kaNNan's aboutkaNNan's askspA’ncajanyam kOdai zhi, (who killed the elephant, kuvalayApIDam, by (who killedtheelephant, kuvalayApIDam,by S

TAMIZH experienced one in this regard.Doesthe oneinthis experienced conch, who has the blessing of getting the the theblessingofgetting whohas conch, of kaRpUram (edible camphor - paccaik - (ediblecamphor ofkaRpUram like to ask you this: please tell me how the like toaskyouthis:pleasetellmehowthe

TREATISE : a definite NO-NO(idamtenAtapaskAya). a definite certainly not to one who analyzes certainly nottoonewho who isnotaustere,adevotee,ordoes taug thathasbeen tells arjunathattheSAstra findfaultsordefectin andnot kalyANa guNa-s, thequalitiesofbha free fromasUyA,andsees tofr and theknowledge bhakti yoga myself. babhUva hRshtAvaidehIbhartArampari | tam dhRshtvAsatruhantArammaharshINamsukhAvaham B. A clearly how mouth tastesandhowitsmells His sw lips taste red flower? DothemugilvaNNan's sItA pirATTi could not control her great jo hergreat couldnotcontrol sItA pirATTi He wishes). indriya-s as controls our -He ISah orhRshIkAnAm thatHeishRshIkeSa alltheindriya-s.(Note for is thefood the bestof else. Heistheabodeof on anything sawHis the minuteshe Infact, rock candyetc. is not So she several things. able tothinkof is of anythingelse.NowkOdai water can'tthink ofbhagavAn'smouth. to askingaboutthetaste ofHisti thesmell about asking tirumEni. great are thepartofthis for islonging 3.14.2).Theselipsandmouththat ANDAL -(chAndogya gandhah sarva-rasah haveonlythegoodas objects,butwill these two SevvAi's tiruppavaLa somewhat cold.kaNNan's feels flower lotus in tamizh); (kAram taste pungent andhasa stinging is kaRpUram) destroying kuvalayApIDam. kuvalayApIDam. destroying In the case of ANDAL, she does not needto of ANDAL,shedoes In thecase In gItA 9.1, bhagavAn tells arjuna that the reason He is teaching the great secret about secretabout the great arjunathatthereasonHeisteaching bhagavAn tells 9.1, In gItA When rAma destroyed several rAkshasa-s including kara and dUshaNa single-handedly, karaanddUshaNasingle-handedly, several rAkshasa-sincluding destroyed When rAma tusk oftheelephant -kuvalayApIDam. broke the -HeWho oSitta mAdhavan maruppu irukkumO: tittittu tAn tiruppavaLac-cevvAi karuppUram nARumO kamalappU nARumO: The smell of kaRpUram (paccaik (paccaik ThesmellofkaRpUram nARumO: kamalappU nARumO karuppUram viruppuRRuk-kETkinREn: Iamaskingwith viruppuRRuk-kETkinREn: herkaNNanforHisbraveactof toembrace andwants feeling hasthesame ANDAL

DDITIONAL

THOUGHTS

FROM ru-adharam, but is now giving only one choice when it came whenitcame only onechoice now giving is but ru-adharam, His qualitiesandfindsfaults in ee oneself from all evil to ar oneselffromallevilto ee S RI PVP: y, and embraced rAma and hugged Him. andhugged y, andembracedrAma 183 shasvaje ||(rAmA.AraNya.30-40). asking whether His mouth tastes like honey or or honey His mouthtasteslike whether asking wish to listen to the knowledge aboutHim,and knowledge the to listento wish the sapta sparSa rUpa rasa ganda-s and so He rUpa rasaganda-sandsoHe sapta sparSa the ht to him should never be revealed to anyone neverberevealedtoanyone ht tohimshould , forIamlongingtheanubhavamofthese. red lips, she has not been has not lips,she red ANDAL gave two alternatives when she was when shewas two alternatives ANDAL gave pects. He is described in the veda-s as sarva- the veda-sas in is described pects. He them instead. In gItA 18.67, Lord kRshNa 18.67, LordkRshNa them instead.IngItA gavAn astheyaremeanttobeseen- gavAn already lostinHisanubhavam,andisnot It is as if the person who is immersed in in isimmersed It isasifthepersonwho eet like rock candy? Please explain to me me Please explainto eet likerockcandy? the sincere desire to have the anubhavam anubhavam tohavethe sincere desire the smell willnotof haveanyofthedefects be told that first she has to acceptHis told thatfirstshehas be juna, isbecausehe(arjuna) them.Thislastcategory is able toconcentrate able

sadagopan.org sadagopan.org Him. certain should so,theveNSa’ngu emperumAn); fromlove,eventh andpaler becoming whiter being constantlyassociatedwithHim(meani pleases her. from theconchsuch response she nowexpectsthe (words), I am askingyou. (words), Iam who isco one melodious way.SinceIam in a in thebattlefieldtoscareenem He usesyou ANDAL, who is His nAyaki, hasthespeci His nAyaki, is who ANDAL, fragrance andtastes.Thus,everythingaboutHi as“sarvagandhaHsarvarasaH’ describe bhagavAn and mouth. lips kaNNan’s coral-red taste of tothe nearcomparable thesmellortasteanywhere willhave nor kamalappU her all about bhagavAn and help support herlifealso. helpsupport her allaboutbhagavAnand ofli multitude a tosupport Ocean thatserves way,andrespond a broad-minded in to behave naDalaip paDa muzha'ngum tORRattAi naR-ca'ngE naDalaip paDamuzha'ngum tORRattAi tiDaril kuDiyErit-tIyaaSurar kait-talat uDalil vaLarndupOiUzhiyAn karudAdupa’ncajanan kaDalil piRandu P C. A anything. So I am asking you. I amasking anything. So next step viz. asking the Sa’nkham asking next stepviz. be told,becauseshealreadyhasgreatloveto Onedoesn'thavetotell to getemperumAn. her “jealousy”and not havetofirstgetridof then and them, fault with finding without guNa-s AS veN San’gE: The Sa’ngu keeps getting whitera keeps getting TheSa’ngu veN San’gE:

tittittiRukkumO - Will anything be more delightfully tasty than these? Theveda-s thanthese? tasty moredelightfully be anything -Will tittittiRukkumO The bright white color of the veNSa’nguisso The brightwhitecolorof Sol - You tell me. You are the prime source of theprime tell me.Youare You Sol - -You jealousyetc.Iknowyouwon’thide are pureandAzhI veNSa’ngE! withoutany SevvAi tAn:Theword‘tAn’(only)issignif Azhi veN San’gE: The veN-Sa’ngu is huge in is TheveN-Sa’ngu San’gE: Azhi veN URAM DDITIONAL 7.2

THOUGHTS

FROM for the knowledge about bhagavAn. aboutbhagavAn. the knowledge for S R I UV: al anubhavam of His coral-red lips. ofHis al anubhavam 184 then develop a love, thereby prolonging the time then developalove,therebyprolongingthetime fe forms; ANDAL expects the conch to now tell to the conch fe forms;ANDALexpects wards Himandthussheisproceedingtothe her about loving Him. kOdai doesn't have to icant, and suggests that neither karuppUram karuppUram icant, andsuggeststhatneither ies, andHealsousesyoutocallHisdevotees ies, ng Sa’ngam is having viraha tApam and is tApam Sa’ngamishavingviraha ng ough it has the constant accompaniment of ough ithastheconstantaccompaniment to her questions. The Sa’ngu was born in the in the wasborn to herquestions.TheSa’ngu m is full of supreme fragrance andtaste.But supreme fragrance full of m is mposing this garland for Him with my Sol Sol my Him garland with for this mposing shape; ANDAL says that now the conch has the conchhas shape; ANDALsaysthatnow only desire to know His qualities. She does She qualities. His only desiretoknow ly understand ANDAL's pining in love for pininginlovefor ANDAL's understand ly striking that it registers in ANDAL's mind; mind; inANDAL's thatitregisters striking the sound that emanates from His mouth. from His thatemanates sound the nd whiter (i.e., paler and paler) in spite of nd whiter(i.e.,palerandpaler)inspite that it really registers in her mindand registersin it really that - He is the abode of all the auspicious all theauspicious -Heistheabodeof the -s”. the asura-s”. of tothepride putsanend which(conch) emanatingfrom whichmeans“thesound stotram, inpa’ncAyudha darpa-hantA” “yasya dhvanirdAnava the phrase of meaning echoes the A. T B. A நடைலப் படழங்கும்ேதாற்றத்தாய்நற்சங்ேக! தீயவசுரர், திடாில்,குேயறித் உடல் வளர்ந்ேபாழியான்ைகத்தலத் கதா, பஞ்சசனன் கடல் பிறந் kOdai also ignoring herfaults. ignoring kOdai also and birth, andaskshimtoechothis forms. ANDALremind these life of lifea ocean thatnurturesenormousforms connotation,onecanalso negative ocean witha of takingtherefere lead agoodlife.Instead emperu donotlove destroysthosewho sound the the evilasura-s,heshouldinducejoyinto s”. asura- the evil in theheartsof induce terror now you Hands, and bhagavAn's for, viz. aspire pa’ncajanan), youhavethe bhAgyamofleading name by body oftherAkshasa andgrowingupinthe the saltyocean and lifeinitially(bornin (in the prison to devaki), grew up in a different place (tiruvAippADi), settled in a third place place settledinathird place(tiruvAippADi), grewupinadifferent (in theprisontodevaki), place one in born kaNNanwas paragraph). perumAL-seenext than better even one sense, itisnowonderthatpA’ncajanya suggests that to theasura-s. pain andanguish thedist wicked andthecruelasura-s,youhave the asuranpa’ncajanan's body. in growing Just as the Sa’nkham grew up in the asura's body in spite of his dosham, it must help it must inspiteofhisdosham, upintheasura'sbody Just astheSa’nkhamgrew phrase“tIyaasurarnaDala the Through ANDAL is appealing to pA’ncajanyam that just as he is inducing terror into the hearts of intothehearts terror inducing heis as pA’ncajanyam thatjust to is appealing ANDAL “Oh! BeautifulSa’ngE!Howluck SrI PVP draws aparallelbetweenthelife draws SrI PVP withthe battles In emperumAn’s tORRattAi - muzha’ngum naDalaip paDa tIya aSurar pa’ncajanan uDalilvaLarndu:Sa’nkhamea DDITIONAL RANSLATION

THOUGHTS

FROM S R I S

FROM A T s pA’ncajanyam of the selfless s pA’ncajanyamofthe HAKOPAN selflessly helpotherslikeher. S y youarethateventhoughhadaveryordinarybirth RI PVP: 185 nd thus serves a selfless purpose for the sake of the sake for purpose selfless servesa nd thus ' nce to the birth of pA’ncajanyam in the salty nce tothebirthofpA’ncajanyaminsalty S inction ofmaking the soundthat causes great ip-paDa muzha’ngumtORRattAi”,ANDAL

mAn, he should make those who love Him, Him, makethose wholove heshould mAn, AzhvAn has great similarities to perumAL (in similaritiestoperumAL(in AzhvAn hasgreat TAMIZH of kaNNan and that of pA’ncajanyam, andof kaNNanandthatpA’ncajanyam, interpret that pA’ncaja interpret that hearts of thedevotees like her. Just as his rned the name pA’ncajanyam because of pA’ncajanyambecause thename rned your lifeinthehighestofplacesonecan

TREATISE

nature of the place of his natureoftheplace : nyam was born in the nyam wasborn

sadagopan.org sadagopan.org kOlapperumSa’ngE! kuDiyERi vIRRirundAi vaDa maduraiyArmannanvAsudEvankaiyil iDai uvAvilvanduezhundAlEpOlnIyum taDavaraiyin mIdEsaratkAlacandiran P C. A meanings all the time). So, He thinks of us as His equals and protects us. His equalsandprotectsus. of usas allthetime).So,Hethinks meanings sahasadaiv dvayam (‘dvayamarthAnusandAnena in takeabode and becomesposhakam) you’;that protect Iwill toMeand surrender of - ittellsusab rahasyam (thatgivesushitam arebroughtupincarama andbecomestArakam), life gives us that about Seshatvam; andbhogyams;wear poshaka secrets -tAraka, thereasonwhyHelike much. Thisisprobably andthusshare place, a different in ended up pl one in wereborn Sinceboth bhagavAn. with kai’nkaryams with this knowledge). kai’nkaryams withthis andst onlyupAyam) withHimishis pirATTi has who thatemperumAn dvayam (know in grow up he shouldserveonlyHim), and emperumAn only to belongs thathe namely, heshouldrealize j~nAnam- (get svarUpa tirumantram be bornin should have areal newbirth,he the latterto for that na’njIyar told SrI andcameto to sanyAsaASramam, wealth, took another anddoingsomethinginathirdplaceremi in thebodyofanasura). grew treats eventhebadasgood(it bad;theSa’nkham the punishing goodand rewarding the thegood karmA, calculating on world based ’ strengthcompletelydissipated. (vishNupurANa bala hAnir-ajAyata” daityAnAm “yasyanAdena sons. soundtoreaparttheheartsofdhRtarAshtra's - thatpA’ncajanya “sagoshodhArt very sound. its the asura-sby body ocean, grewupinanasura's in the born by nameka theasura destroyed (dvArakA), and AS PVP) say SrI (like naRcangE: pUrvAcAriyars kOdai's talkingaboutpA’ncajanyamasbeing isone nal Sa’ngE:Inasense,theSa’nkham URAM DDITIONAL 7.3

THOUGHTS

FROM S R I UV: 186 out emperumAn’s rule‘Youfollowtheeasy path out emperumAn’s arAshtrAnAm hRdayAni vyadArayat” (gItA 1-19) 1-19) (gItA vyadArayat” hRdayAni arAshtrAnAm a commonality, emperumAn likes Sa’ngam very Sa’ngam likes emperumAn a commonality,

, lived in bhagavAn's tiruk-kai, and terrorized andterrorized tiruk-kai, inbhagavAn's , lived e born in tirumantram (we get our knowledge get our e bornintirumantram(we step better than emperumAn, who creates this this whocreates thanemperumAn, step better and bad that the created beings do, and and do, beings that thecreated bad and SrI BhaTTar to serve him. SrI anantAzhvAn SrI anantAzhvAn BhaTTartoservehim. SrI msan andothers.Soalso,pA’ncajanyamwas s us also. We also follow three rahasyams or s usalso.We also followthreerahasyamsor ace, brought up in another placeandfinally another in up ace, brought m 5-21-29) - with pA’ncajanyam's sound, the with pA’ncajanyam'ssound,the m 5-21-29)- ay put in the meaning of dvayam(doall ay putinthemeaning

nds SrI PVP of SrIna’njIyar,wholeftall his PVP nds SrI am vaktA’ - we indulge in dvayam and its we indulgeindvayamandits am vaktA’- that here, Sa’ngam is considered on par on par is considered here,Sa’ngam that born in one place, being brought up in in up one place,beingbrought in born A. T ேகாலப்ெபஞ்சங்ேக! ற்றிந்தாய் குேயறி வடமைர யார்மன்னன்வாசுேதவன்ைகயில், இைடவா வில்வந்ெதந்தாேலேபால்,நீம் சந்திரன், சரற்கால தடவைரயின் மீேத majestically in the hands of vaDa-maduraiyAr mannan, kaNNan” of vaDa-maduraiyAr majestically inthehands whiteness eye-sparkling brilliant season with “Oh, big and beautiful Sa’ngE! Just as the moon rises on a pourNami day in the autumn onapourNamidayintheautumn “Oh, bigandbeautifulSa’ngE!Justasthemoonrises RANSLATION

FROM S “vaDamaduraiyAr mannan vAsudEvan” vAsudEvan” mannan “vaDamaduraiyAr R I S A T HAKOPAN 187 ' S

atop the eastern mountain, you also appear youalsoappear mountain, eastern atop the TAMIZH

TREATISE :

sadagopan.org sadagopan.org anubhavam of referring to these three together. tothesethree of referring anubhavam )andkaiyil many ofHiskalyANaguNam-s son)refersto (vasudeva's greatness, vAsudevan inHishands. ofitspresence bhagavAn because the chief of the people in mathurA. of thepeoplein the chief andinseparablymade because ithaspermanently need to be united with Him in order to get my natural color and shine again. to getmynaturalcolorandshineagain. in order Him with need tobeunited mentioning whenitwasinsideth fame worth majest that moon the Similarly, mentioning. anyfameworth have did not onHishands,you tobeingseated hands. Prior sonofvasudeva. asthe incarnation His vibhava well askaNNanin moon. white to thisextremely moon appearsextraordinarilywhite. thus, the appearing on sara top ofthemountain. During moon lookslike the shoulder onHis sitting ThesceneofpA’ncajanyam mountains. tirumozhi5-4-4)-Shouldersthatarebroad likethehuge “taDavarait tOL”(periyAzhvAr andaram onRuinRiERi avanSeviyil candira maNDalampOl dAmOdarankaiyil P C. A B. A ‘iDai’ is added by ANDAL to byANDAL ‘iDai’ isadded fuss, please describe thatvAsudEvan' fuss, please day.HowcanIde every hands ofvAsudEvan called “Sarat-candraDavaLam”.kOdaipraystothe Thespeci SaraNam prapadye”. sadA'ham Sa’nkham SaSikOTiSubhram pA’ncajanyam stOtram“tam pa’ncAyudha SrI pA’ncajanyam in AS vaDa maduraiyAr mannan vAsudEvan kaiyil: “vaDa maduraiyAr mannan” shows His shows mannan” maduraiyAr kaiyil:“vaDa vAsudEvan mannan vaDa maduraiyAr kOlap perum Sa’ngE: The Sa’nkham is not onlybe Sa’nkhamis The Sa’ngE: kOlap perum vAsudevan kaiyil kuDiyERi vIRRirundAi - You are seated majestically on vAsudevan’s You areseatedmajesticallyonvAsudevan’s - vIRRirundAi kaiyil kuDiyERi vAsudevan vaDa-maduraiyAr mannan...: The Sa’nkham's Refers tobothpara-vAsudevan vAsudevan - Theword thepourNami. and referstoboththeamAvAsyA -Theterm ‘uvA’ iDai uvA periyAzh father, kOdai's mIdE: taDavaraiyin In this pASuram, ANDAL is revealing the meaning of the thirdpartrelatingto ofthe isrevealingthemeaning In thispASuram,ANDAL URAM DDITIONAL DDITIONAL 7.4

THOUGHTS THOUGHTS eliminatetheamAvAsyA’.

FROM FROM ically appears atop the udyagiri mountains, did not have any have did not mountains, theudyagiri ically appearsatop S S s triuppavaLa vaI-'s guNa viSeshams”. viSeshams”. vaI-'sguNa s triuppavaLa R R I PVP: I UV: 188 kOdai compares the whiteness of the Sa’nkham the Sa’nkham of the whiteness kOdai compares e ocean. Now I am separated fromhim,andI am separated NowI e ocean. scribe your bhAgyam? Without making a big a big making Without scribe yourbhAgyam? t kAlam (autumn), the sky is clear of clouds; isclearofclouds; t kAlam(autumn),thesky HisnIrmai(acompos - The Supreme Lord in SrI vaikuNTham, as vaikuNTham, SrI in Lord Supreme - The symbolizes His beauty. AzhvArs have the AzhvArshavethe Hisbeauty. symbolizes as its dwelling the tiruk-kai ofvAsudeva, asitsdwellingthetiruk-kai vAr refers to emperumAn's shoulder as emperumAn's shoulder refersto vAr Sa’ngam: “You are so lucky to live in the inthe tolive “You aresolucky Sa’ngam: greatnessis all th autiful by itself, it adds to the beauty of beauty to the by itself,itadds autiful al luster of the Sarat-kAla candranis the al lusterof ite wordrepresenting ite e morepronounced You”. Please let Him know about me too. aboutmetoo. know letHim You”. Please His ear,saying “therearesevera AlOcanai in obedient alsobeasrespectfuland you “Shouldn't and allowed hertotie Him upwithnodiffic Hewas that suggests Hisstomach rope markin cold water)inth of container in tamizh-a conch inHishandissimilartotherichprin thebrilliant Hisholding inHishand. maNDalam Heiscarryingthecandra it appearthat B. A TREATISE A. T இந்திர ன்ேனாெசல்வத்க்ேகலாேன மந்திரம் ெகாள்வாேயாேபாம்வலம்ாிேய, யவன்ெசவியில், ேயறி அந்தர ெமான்றின்றி தாேமாதரன்ைகயில், சந்திர மண்டலம்ேபால் ElAnE indiranum unnODuSelvattukku mandiram koLvAyEpOlumvalampuriyE (indiran's) wealth; evenindira (indiran's) wealth; devarAjan’s higherthan ismuch ear. Your soubhAgyam appears asifyouaremurmuring it maNDalam, the candra hand, like divine in dAmOdaran's when disaster strikes. strikes. when disaster and leavethem whenthey are doingwell whoclingtopeople behave likeunworthyrelatives fail.Wecan alsotake without Him constantly His nAyakiswhomaybeawayfrom Unlike even (ear) sambandham also. (ear) sambandham valampuriyE: While most Sa’nkhams are iDampuri (with a circle that goes anti- goes a circlethat (with areiDampuri Sa’nkhams While most valampuriyE: -The perumAyan) kaTTuNNap paNNiya SiRuttAmbinAl (kaNNinuN dAmOdaran: chandira maNDalam pOl dAmodaran kaiyil dAmodaran pOl chandira maNDalam “Oh, valampuriSa’ngE!Whenyouarepermanentlyseated avan Seviyil mandiramkoLvAyEpOlum: It a inRiERi:Youhaveclimbed andaram onRu BhagavAn has given you His adhara samb Hisadhara givenyou BhagavAn has DDITIONAL RANSLATION :

THOUGHTS

FROM S R I S

n cannot vie with your luck. viewithyour n cannot FROM A T some secretintoemperumAn's HAKOPAN S R I PVP: eir handstocomfortthemselvesperiodically. 189 ces carryingashiningcontainer(paninIrk-kuppi l devotees who cannot bear any separation from separation bearany l devoteeswhocannot ' S

TAMIZH andham, and now He has given youkarNa Hehasgiven andnow andham, ulty whatsoever. kOdai tells pA’ncajanyam: kOdaitellspA’ncajanyam: whatsoever. ulty this to mean that the Sa’nkham does not thattheSa’nkham doesnot mean thisto - The Sa’nkham in bhagavAn’s hand makes hand makes bhagavAn’s in - TheSa’nkham a bhavyan(very obedientchild)toyaSodA, to His aDiyArgaL asHeis,andhelp us?” to HisaDiyArgaL Him intermittently, His Sa’nkham is with is Sa’nkham intermittently, His Him on to His hands without any interruption. anyinterruption. on toHishandswithout ppears as if you are doing secret mantra asifyouaredoingsecret mantra ppears

“valampuriyE”

sadagopan.org sadagopan.org that the term ‘indra’ in the current context should be taken as the reference to devendran todevendran betakenasthereference context should the current ‘indra’in that theterm because termindra, by the calling emperumAn thinksthatindra that ANDAL,likeothergopi-s, give methesecret can youcometomeand thesound in you.Isthis you haveanatural sound as ifyouaresecretlyinstructingHimonso lakshmaNa, pA’ncajanyam’spAratantRyawealthisspecial lakshmaNa, wasador crown(he pAratantRya sAmrAjya his wore the forest),lakshmaNa goingto to foregoHiscrown(before had rAma because when with is endowed who (one lakshmi-sampannaH as istheonewhoknown lakshmaNa him.But muchHetriedtopersuade no matterhow ceases. never and is permanent andsothis tobhagavAn, inbeingsubservient AzhvAn ispurely this in permanent is not aiSvaryam Thus His prapannan. to this subservient becomes immediately bhagavAn to Him,because surrenders Butthis orTotalIndependence. svAtantRyam of pA’ncajanym isstillsuperiortothat to indrawasreallyonlya bhagavAn directlyorindirectly. reference to antaryAmi inindrawasnoneotherthanbhagavA the greatperiyAzhvAr,knew the daughterof mElirunda viLakkaiviTTucitta vizhupporuLin “vEdAnta parama vedAnti isa periyAzhvAr more appealing. is daughter has enormouswealth. (periyatirumozh AyargaL eDuttaezhilvizhavu” of devatA, anddeservedtohavecelebrations anArAdhya to beconsidered that hewas powers such hehad that girls cowherd to the gopi. Indrawas state ofminda tobea wealth. WhywouldkOdaiconsiderIndra C. A who have no other interestthanHim. who haveno actionsal your in specialty this show must You a circleth you arevalampuri(with clockwise), indiran etc - SrI UV does notagreewithth indiran etc-SrIUVdoes rAma ended up crowning bharata as the crown prince since lakshmaNa refused to budge budge to refused sincelakshmaNa bharataasthecrownprince up crowning rAma ended reference toindraasa Taking the reference periyAzhvAr’s as upbringing ANDAL’s with is consistent that interpretation An alternate avan Seviyil mandiramkoLvAyEpOlum -Your indiranum unnODu Selvattukku ElAnE: Even Selvattukku ElAnE: unnODu indiranum DDITIONAL

THOUGHTS

FROM n virittananE” (periyAzhvAr tirumozhi 4-3-11).ANDALbeing n virittananE”(periyAzhvArtirumozhi able to controlthe rain as he S R I UV: about His coral lips and mouth as well? andmouth lips His coral about 190 bhagavAn’s wealth?bhagavAn'swealthisHis mething. Since you are a valampuri Sa’nkham, mething. SinceyouareavalampuriSa’nkham, sense. However, the aiSvaryam of pA’ncajanya sense. However,theaiSvaryamofpA’ncajanya the parattvam of perumAl and knew that the the knewthat of perumAland parattvam the fering worship to him - “indiranukku enRu enRu to him-“indiranukku fering worship bhagavAn is the antaryAmi in indra. He feels indra.Hefeels antaryAmi in the bhagavAn is independence is lost the moment a prapanna islostthemomentaprapanna independence at goesclockwise)andthusyouarespecial. e interpretations given by SrI PVP, namely, namely, PVP, by SrI given e interpretations so viz. by uniting with Him the likes of me me of Him thelikes uniting with so viz.by i 2-3-4). So she considers him apersonwho i 2-3-4).Sosheconsiders wealthy person to start with? kOdai is in the is kOdai wealthy persontostartwith? n, andsowas fullyaware thatanyreference is a very wealthy deva, or that she is really is averywealthydeva,or thatsheisreally of your secret consulta of yoursecret ned by kai’nkarya lakshmi). Just like like kai’nkarya lakshmi).Just ned by to vishNu,howisitthatthewealth of enormous wealth) by vAlmIki. This is is This wealth) byvAlmIki. enormous indra won’t compare with youinyour indrawon’tcomparewith position on bhagavAn’s shoulders looks looks shoulders bhagavAn’s on position .

wished, giving the impression impression the wished,giving tions toHim?Ifso, wealthier one,byall counts. orenjo hands, onbhagavAn’s being seated anycirc leavesemperumAnunder which never sometimes, anddoesnotcommunic angry whogets one is But he does. Sa’nkham likethe ears, Brother’s Younger his into things thebhAgyamofmuttering doeshave ofHisforms), brother ofupendra(bhagavAninone B. A A. T பன்னா ண்கின்றாய்பாஞ்சசன்னியேம மன்னாகி நின்றமசூதன்வாயதம், இன்னா ாிைனயாெரன்ெறண்வாாில்ைலகாண், உன்ேனா டேனெயாகடல்வாழ்வாைர, uNginrAipA’ncaSanniyamE! pannALum madhuSudanvAiamudam mannAgi ninRa innAr inaiyArenRueNNuvArillaikAN vAzhvArai unnODu uDanEorukaDalil P got itbackbytheGraceofmahAlakshmi. wealth,he rudra.Evenwhenhelosthis as brahmAand deva-s such tothehigher is superior this meanin to stickwith only. hand of bhagavAn and you have given Himth havegiven andyou hand ofbhagavAn of all. whoistheLord madhusUdanan, the para having been you have since long anindependent enti their svabhAvamas about nametothem,orthinks evengivesasmuchanindependent butnobody same ocean; brahmasvarUpi; He is the ISvaran and ISvaranand is the He brahmasvarUpi; AS

How isSa’nkhamsuperior in wealth to of that the to take ANDAL necessary to But itisnot kOdai tells pAncajanyam: “You have the bhAgyam of staying permanently in the left theleft in ofstayingpermanently thebhAgyam pAncajanyam: “Youhave tells kOdai mannAgi ninRa madhusUdan: BhagavAn is the King of all kings; He is the Heisthe ofallkings; istheKing BhagavAn madhusUdan: ninRa mannAgi of other number Oh pA’ncajanya!Countless URAM DDITIONAL RANSLATION 7.5

THOUGHTS

FROM g. After all, indra is the king ofall g. Afterall,indraisthe S R I S

FROM A T HAKOPAN ate with upendran. So he is not as lucky as the Sa’nkham, SoheisnotasluckytheSa’nkham, ate withupendran. S R the Father of allandtheprajApati. the Father

I PVP: 191 ' ma bhAgyam of tasting the vAi amudam of the vAiamudam bhAgyam oftasting ma e tirunAmam “iDa’nkai Sa’ngam uDaiyAn”. uDaiyAn”. “iDa’nkaiSa’ngam e tirunAmam S ying His vAi amudam. So Sa’nkham is the is the Sa’nkham So His vAi amudam. ying

TAMIZH ty. You are the most blessed ofall,because Youarethemost ty. umstance. NordoeshehavethebhAgyam level of an ordinary AyarpADi girl in order order girlin ordinary AyarpADi ofan level conches were born along with you in the in the werebornalongwithyou conches indra? It is true that indra, being the elder theelder that indra, being true is It indra?

TREATISE the three worlds. the three In thissense, worlds. he :

sadagopan.org sadagopan.org A. T வாய்த்தீர்த்தம் பாய்ந்தாடவல்லாய் வலம்ாிேய தன்ைடய ேசய்த்தீர்த்த மாய்நின்றெசங்கண்மால் குெகாண், ேயறிக் சாய்த்தீர்த்தான் ைகத்தலத்ேத ேபாய்த்தீர்த்த மாடாேதநின்ற ணர்மதம், vAit tIrthampAinduADavallAivalampuriyE! SEit tIrthamAininRaSe’nkaNmAltannuDaiya SAittu IrttAnkaittalattEERikkuDikoNDu puNarmarudam pOit-tIrtam ADAdEninRa P C. A ISvaram tam vijAnIma:sapitAprajApati:||(bhAra-ASva43-13) sarveshAmvishNurbrahmamayo mahAn| “rAjAdhi rAjas snAnams hoping tobesanctified.Ohvalampuri snAnams whereasyougetitsomanytimes. ofemperumAn, the vAiamudam day, one for even I nevergot daughter, I wasbornasperiyAzhvAr’s though bhAgyam. Even asuran’s body.Thisisa orlowl strong dosham like you.Youare a specialbeingbornintheo attention. togetpA’ncajanyam's isstruggling and ANDAL from pa’ncajanan's born now. TheSa’nkham a lowerli lineage willbringgreatness,andin the asuran of thebody in pA’ncajanyam, born available tousonlyrarely. thea it always,therebydepriving enjoying are always,instead,you amudam His vAi behaving whoshould ofemperumAn nAyaki-s devotees always. obstacles ofHis the bhagavAn'sguNaofremoving itsignifies reason,but name forthis AS “People make long trips toholytIrtham- trips make long “People orspecial got tobefamous that werebornwithyouintheocean of theotherthings None daughter kOdai,whoisthe pA’ncaSanniyamE: the I and is it -While pA’ncajanyam is telling ifANDAL Itisas uNginRAi: pannALum justseenas a bynamemadhu.Thisisnottobe -TheSlayeroftheasura madhusUdan URAM DDITIONAL RANSLATION 7.6

THOUGHTS

FROM S R I S

FROM A T HAKOPAN S R I UV: 192 nubhavam to us, HisnAyaki-s,andmakingit tous, nubhavam cean, but, you were also a lowly being inside the the cean, but, youwerealsoalowlybeinginside body is having nityAnubhavam of emperumAn, ofemperumAn, nityAnubhavam is having body ' neage will bring lowliness” hasbeenfalsified neage willbringlowliness” S

s (like ga’ngA, kAvEri etc) and dopuNya s (likega’ngA,kAvEri etc) and - pa’ncajanan! The saying “birth in ahigher “birth pa’ncajanan! Thesaying - iness foryou.Still,nooneelsegotyourbig TAMIZH Sa’nkE! You do not even have to move from to move not evenhave Youdo Sa’nkE! of periyAzhvAr,isfallingatthefeet

TREATISE

: “raghunandana! You alone are the One who purifies alltheworlds!” aretheOnewhopurifies Youalone “raghunandana! allthetime isenjoying the Sa’nkham a place on His hand and decided to stay there forever. decided tostaythereforever. a placeonHishandand determination nottoleaveHimanysecondfrom many kaNNan wassubjecttoso that sight though kamsan). Nowitlooksas to concealHisnArA prayed tomahAvishNu Sa’nkham, cakrametc.becameinvisi Thus the His co hide paripAlanam, andhadto pitru-vAkya gleefully lookedbackatthenoiseof then kaNNan killingtheasura). (thereby them felling trees,thus thetwin went between tied tothe whowas kaNNan. kuTTikRshNan, kill to moment right forthe andwaited marudatrees, twin into the kaNNan merged to kill bykamsan sage .Theasuranwhowasordered maruda treesbythecurseof into twin eachother. with The ga intertwined standing snAnam. whileyoustay to purifythemselves, put in are peopleinthisworldthatwilltravelhundreds (bhAratam-vanaparva-tIrtha yAtrA 88-26) cama’ngaLam|| ma’ngaLAnAm puNyosau puNyAnAmapi -pavitrANam higovinda:pavitramparamucyate| B. A trees. Thereisnooneinthisworldeq of kaNN tIrtham-s) the puNya than allthe easilyblessedwithtasting got you your spot; word “tIrthan” intiruvAimozhi word “tIrthan” austerities”. Heisthemostaustereofall puNyams; - pAvanas sarva lokAnAm tvameva raghunandana - (rAmA. uttara. 82-9)- (rAmA.uttara. - raghunandana tvameva - pAvanassarvalokAnAm Sloka-s: orholinessisconveyedinthefollowing pAvanam His SEit tIrthamAi ninRa vAit-tIrtham: Thesacred ninRavAit-tIrtham: SEit tIrthamAi ERik kuDi koNDu: Because kaNNan tookHi koNDu:BecausekaNNan ERik kuDi HeWho IrttAn: SAittu marudam ninRa puNar nammAzhvAr refers to this parama-pAvanattvam of bhagavAn through the use of the the of theuse through ofbhagavAn refersto this parama-pAvanattvam nammAzhvAr pOit-tIrtham ADAdE:Withoutha “gOvindan is considered tothe purestofallth “gOvindan isconsidered DDITIONAL

THOUGHTS

FROM (“tIrthan ulagaLanda SevaDi” (“tIrthanulagaLandaSevaDi” pA’ncajanyam felt that it was because he was hidden out of feltthatitwasbecause hewashidden pA’ncajanyam the fallingtreeswithgreatplayfulness. S arethebest,sweetestandholiest. ual toyou,whoareagreatbhAgyaSAli! ving togofar-awayplaces RI PVP: 193 ndharvA-s named naLa and kUbara were turned naLa andkUbarawereturned ndharvA-s named one place and enjoy the paramabhOgya tIrtha one placeandenjoy theparamabhOgyatIrtha apirAn, who felled playfully the two marudam marudam felled playfullythetwo apirAn, who the most holy adharAmRtam (which is holier holier is (which adharAmRtam mostholy the ble (This occurred when vasudeva and devaki when vasudevaanddevaki (This occurred ble yaNa svarUpam with His four hands from His fourhands from with svarUpam yaNa dangers from kamsan. Having a strong astrong Having kamsan. dangers from of milestotakeadipinsaltywater(oceans) now on, SrI pA’ncajanya AzhvAn occupied pA’ncajanyaAzhvAn occupied now on,SrI nch, discus, etc., as ordered by His parents. etc.,asorderedbyHisparents. discus, nch, mortar by yaSOdai, pulled the mortar and and mortar the pulled byyaSOdai, mortar at are pure; He is the best puNyam ofall at arepure;HeisthebestpuNyam waters from the mouth of bhagavAn that watersfromthemouthofbhagavAnthat s incarnation as a human being, He did s incarnationasahumanbeing,Hedid felled the twin marudam trees thatwere marudamtrees thetwin felled 2-8-6). Needless to say that say 2-8-6). Needlessto to takeaholybath.There

sadagopan.org sadagopan.org eyes, and our sins will evaporate forever.sv eyes, andoursinswill gi He willgradually desire), and interest and mEl”. Wehave ulagaLanda SevaDitotakea easily reachable;thuscalledSEit-tIrthan. isnot onecanreach emperumAn.He ga’nges etc)andispurifiedabsolvedofallsins, resembling thebeautiful flowers allaround,a arisingoutof lotus-flower with thebeautiful is SEit-tIrtham. BhagavAn’s vAit-tIrtham maram. asmaruda made tostand injunctions,theybathednaked following SAstric marudam trees. watersaccordin bathinsacred failed totake divyA kAcit jayati mahatI dIrghikA tAvakInA” || tAvakInA” jayatimahatIdIrghikA divyAkAcit SItAnityamprasadanavatISraddadhAnAvagAhyA kamapi karu krIDASailam C. A s cursed by nArada tobethemarudamtreesti s cursedby trees.Themarudamtrees,whicharereally twodeva- the marudam phrase asanadjectivefor have togoanywheretakeasacred bath). Sr ADAdE’ asanadjective thatapplies tIrtham Not only is pA’ncajanyam's anubhavam special, but his shape is also special. is alsospecial. buthisshape special, anubhavam pA’ncajanyam's only is Not ofemperumAn. mouth fromthe of waters sacred andholiest rising Sun. two eyes His eyes -puNDarIkAkshan. tIrtham-s. ofallholy the best is His vAit-tIrtham “nAbhI padma sphuraNa subhagA navyanIlotpalAbhA sphuraNasubhagA “nAbhI padma That He is a tIrthan (Purifier) is evident from AzhvAr’s sUkti-s such as “tIrthan as“tIrthan such sUkti-s AzhvAr’s from evident is atIrthan(Purifier) That Heis vAittIrtham - SEit-tIrtham -Only - SEit-tIrtham vAittIrtham SEit-tIrtham -The holy waters thatarefar wenttoa andmaNigrIvan(devas) naLakUbaran bhagavAn is the tIrthan who is standing inti standing whois bhagavAn isthetIrthan phrase‘pOit- interprets the - SrIPVP marudam ninRa puNar ADAdE pOit tIrtham Sa’ngu. ofthevalampuri the specialnature Thereferencehereisagainto valampuriyE: vallAi-Youwhoareabletorepeatedlytakedeepdipsinthe pAinduADa vAit-tIrtham tannuDaiya:“Se’nKaN”refersto Se’nkaNmAl DDITIONAL

THOUGHTS

FROM Ne vRNvatIvenkaTAkhyam| S after one takes a bath in sacr a bathin onetakes after R look like two lotuse look liketwo I UV: Ami deSikan says in his dayA Satakam (43): saysinhisdayASatakam deSikan Ami 194 I UV gives an alternate interpretation, using the the using I UVgivesanalternateinterpretation,

to the Sa’nkham (Oh Divine Conch! You don’t Conch! Youdon’t to theSa’nkham(OhDivine nd with a cool and patient disposition towards towards patientdisposition acooland nd with ve His kaTAksham through the corner of His of His corner the through kaTAksham ve His His navel, with His tirumEni’s blue luster blue tirumEni’s Hisnavel,with g to SAstra-s, and so there are standing as arestanding andsothere g toSAstra-s, ll kaNNan wouldrelieve ll bath in this tIrthan with SraddhA (genuine SraddhA (genuine tIrthanwith bath inthis even whennAradarcamethere;sotheywere away, andnoteasily ruve’nkaTam Hills like a reservoir of water Hillslikeareservoirofwater ruve’nkaTam bhagavAn's beautiful lotus-flower-like red red beautifullotus-flower-like bhagavAn's divya tIrtham, but instead of taking bath oftakingbath divya tIrtham,butinstead s blossoming fresh at the site of the of the atthesite s blossomingfresh ed rivers in the earth(like in ed rivers accessible toanyone. them oftheircurse, dAdhmAyamAna: karaka’njasampuTeyath ur sa uccakASedhavaLOdara:daropi A. T சங்கைரயா !உன்ெசல்வம்சாலவழகியேத அங்ைகத் தலேமறி அன்ன வசஞ்ெசய்ம், வைடய, வாசுேத கேமனி ெசங்கட் ெசங்கமல நாண்மலர்ேமல்ேதகமன்னம்ேபால், Sa’ngaraiyA! unSelvamSAlaazhagiyadE a’n-kait-talam ERiannavaSamSeyyum uDaiya Se’nkaN karumEnivAsudEvan pOl Se’nkamala nANmalarmEltEnnugarumannam P andnothingelse. vAit-tIrtham, emperumAn’s even betterthantheSeitIrtham. is who have emperumAn bu His lips, not onlyamudam.from thus youget getsin amudam His vAi blowsyou, emperumAn a while).Youarenotjustgetting only oncein thatnoonewhoa (HisvAiamudam) tIrtham can removetheirsinsandpurifythem. the interest His devotees.Heiswaitingtherefor that a white swan wasplaying inthestemsofredlotusflowers.) that awhite byth tobereddened Him, appeared by sounded conchshell,bein (The whiteandfat-bowelled all! freshly blossomed red fromthe nectar drinking red-hued, lotus-likeeyesanddark-huedtirumE SrImad bhAgavatam expresses the same sentiments in first skandam chapter 11, Slokam 1: 11,Slokam chapter skandam first in sentiments expressesthesame SrImad bhAgavatam AS - thepurifyingwater SEit-tIrtham The term abath nottake Youdid But, OhpA’ncajanya! whohas of kaNNapirAn, take anaponthehand to Oh kingofallSa’nkhams!Youget URAM RANSLATION 7.7

FROM S R I S A T HAKOPAN ukramasya adhara-SoNa-SoNimA | 195 ' S pproaches Him can get (even pirATTi-s get it can get(evenpirATTi-s pproaches Him

g gripped by the hand of Lord kRshNa and Lord kRshNa g grippedbythehandof A'bjakhaNDe kalahamsa utsvana: || kalahamsautsvana:|| A'bjakhaNDe TAMIZH e touch of His transcendental lips. It seemed His transcendentallips.Itseemed of e touch t also the whole tiruvAi tIrtha amudam. You t alsothewholetiruvAitIrthaamudam. lotus flower. Yourwealthisthegreatestof lotus little ofthat.Youare ni. Thisiscomparabletothewhiteswan ed devotees to go and prostrate, so that He He devoteestogoandprostrate,sothat ed to you along with the air from His mouth; from His with theair to youalong s that are far, far away, only refers to s thatarefar,faraway,onlyrefers in any river; you justwenttotheSEit- in anyriver;you

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:

swimming in it. When in it.When swimming

sadagopan.org sadagopan.org which is pleasing to paramAtmA; I to paramAtmA; which ispleasing an annam;IamparamAtmA's am paramAtmA's -(I annAdo'ham-ahamannAdo'ham-ahamnnAdah” follows: oraffect eyes expressesHisvAtsalyam bhagavAn's Sa’nkham? ANDAL confers this title onpA’nca thistitle confers ANDAL Sa’nkham? sleep.. asiftoget His adharAmRtam, after tasting totheother of bhagavAn pA’ncajanyamalso order forthefoodtodigest. (compassionate loveforall). pleasing toempe is very pA’mcajanyam please asannam Just content. His heart's to mean initssecond used herebeing (annam “food” content. Italsocanbebecauseofthesa (ann theadharAmRtam has had pA’ncajanyam who for bhagavAn,andHeenjoysthede veNmai). the beautyofcombinationthesediff tiru-mEn ofbhagavAn's vibrantcolors setting ofthe This ofbhagavAn. the beautifulreddishlips flower totastethehoney.Inca beak from its keepsswitching that bird thebeautifulwhitehamsa the otherlike one handto andth inthepond; thewater completely hide arelikethedensebeauti His body the partsof tirumEni bhagvAn's aDigaLukkE”. pOlum tirumEni B. A from His beautiful reddishlips. from Hisbeautiful pakshi isenjoyingfromthefreshredlotusfl palmofBh beautifulreddish seated onthe seated onthejust-blossomedbeautifulredlotu is beautiful whitehamsapakshi.Comparison Onemeaningforthe lotus-flower). blossomed SrI PVP quotes the taiittirIya upanishad upanishad thetaiittirIya PVP quotes SrI Sa’ngaraiyA: “Oh king ofall Sa’nkham “Ohking Sa’ngaraiyA: annavaSam Seyyum:Peoplesleepingonabednorm Using the word ‘food’ fortheword‘annam’,itd ‘food’ Using theword lotus-flower DescribesbhagavAn’s Se’n-kaN: It alsocanbebecauseofthesatisfactionth nammAzhvAr 9.7.3:”Sek-kamalatt-alar pOlum freshly thehoney(froma is drinking swan that Likea pOl: annam tEn nugarum DDITIONAL

THOUGHTS

FROM consume annam; I consume annam.). annam;Iconsume consume votee as His food (sustenance). votee asHis S RI PVP: rumAn and His red eyes showHisvAtsalyam and Hisred rumAn 196 se of pA’ncajanyam, it is the adharAmRtam from se ofpA’ncajanyam,itistheadharAmRtam “ahm-annam aham-annam aham-annam;aham- “ahm-annam aham-annam ower is comparedtobhagavAn'sadharAmRtam ower made between the beautiful white hamsa pakshi betweenthebeautifulwhitehamsapakshi made s one who is hungry, the sparSam of the great of the hungry, thesparSam is who s one agavAn vAsudeva.Thehoneythatthehamsa erent colors (tiru-mEnikku para-bhAgamAna colors(tiru-mEnikkupara-bhAgamAna erent e beautifulwhitepA’ncajanyamswitchesfrom s flower,andthebeautifulwhitepA’ncajanyam tisfaction of bhagavAn having enjoyed the the havingenjoyed ofbhagavAn tisfaction s!” How canANDAL assign kingship to does thesamething,changingfromonehand at bhagavAn is getting from His contact with Hiscontactwith isgettingfrom at bhagavAn beautiful white hue of pA’ncajanyam in the inthe pA’ncajanyam of hue white beautiful ful lotusflowersthataresodensethey janya AzhvAn because of his closeness and and janya AzhvAnbecauseof his closeness word annam in tamizh is the swan or the istheswan intamizh word annam nam; Iamtheonewhoconsumesannam, colored reddish eyes. Thereddish huein coloredreddish kaN kaikAlSe’n-kanivAiak-kamalat-ilai ion to all His devotees. This is enjoyed as This isenjoyed ion toallHisdevotees. ing of food) - pA’ncajanyam inthiscase- of food) -pA’ncajanyam ing eclares in part thatthedevoteeisfood eclares in am like annam (food) for paramAtmA; I (food)forparamAtmA; am likeannam am in the meaningoffood)to his heart's i and tiru-avayava-s islikeitaddingto i andtiru-avayava-s iscomparedtothegreenlotusleafs;all ally toss and turn from side toin ally tossandturnfrom On the other lotus, sudarSana AzhvAn isseatedliketheSun. AzhvAn On theotherlotus,sudarSana seated likearAjaha is Sa’nkham lotuses, the padmapriyorka ivatatsamitodvitIya:|| ekobjam_ASrita ivottama rAjahamsa: ArUDhayor-vimala Sa’nkha-ratA’ngayostu | srImad vanAdripatipANi-talAbjayugmam C. A mama hetorayamprANAn mumocapatageSvara: ||“(AraN.68.23) “gRdhra rAjyamparityajyapitrupaitAmahammahat| Similarly, jaTAyuisreferredtoas rAmAyAveditam sarvam praNayAt du:khitenaca||“ “tato vAnararAjenavairAnugathanamprati| 1-6: ThuswehaveinbAlakANDam Lord rAma. closeness to crowned byLordrAma beforeheis sugrIva long thetitle“vAnararAjan”on conferring ThisisanalogoustovAlmIki tobhagavAn. attachment one [i.e. cakram] is seated on the other ha ontheother one [i.e.cakram]isseated honey onabeautifullotusflower.dvitIyahta a lotus]. the conch,isseatedononeofbhagavAn'shands eka:abjam (literally, thewheelofacarriage); Sa’nkharathA’ngayostu. -vimala twins/pair] denotes 7.3). kOlap perumSa’ngE”(NT Sa’ngE” (NT7.2)and“vaDa mann mathuraiyAr lotus (abja=bornin,usuallyinwater); yu SOlaiazha thirumAlirum = srImad vanAdripati stavam: Summary: ThetwohandsofthirumAliru’ncOlai annam malar mEltEnnugarum Se’n_kamala nAN vimala -shininglikesilver;Sa’nkhapA cakram[thewordyugmam Sa’nguand the about alsosings kUrattAzhvAn Like ANDAL, ANDAL also refers to”UzhiyAn kaittalattu iDaril kuDiyERi … tORRattAi nal …tORRattAi iDaril kuDiyERi kaittalattu refersto”UzhiyAn also ANDAL byAzhvAninSlokam55ofsundarabAhu iscaptured The essenceofthispASuram DDITIONAL

THOUGHTS

FROM the“gRdhrarAja”byLordrAma- S R I PBA: gmam - pair, couple; ArUDha - seated on. pair, couple;ArUDha-seated gmam - nd of bhagavAn liketheSunon alotus. nd ofbhagavAn 197 msam, drinking the honey from the lotus flower. msam, drinkingthehoney fromthelotusflower. ’ncajanya AzhvAn; ratA’ngah - cakkarattAzhvAn ’ncajanya AzhvAn; ratA’ngah-cakkarattAzhvAn tsamita: padmapriya:arkaivaarka =Theother tsamita: ASrita uttama rAjahamsa iva [One of the two - - the two of iva[One uttamarAjahamsa ASrita an vAsudEvan kaiyil kuDiyERi vIRRirundAi vIRRirundAi kaiyil kuDiyERi vAsudEvan an gar; paNitalam - palm of the hand; abjam - - hand;abjam the of - palm gar; paNitalam , forthesamereasonviz.hisattachmentand like afaultlessrAjahamsamthatisseatedon azhagar are like lotuses. On one of those azhagarare like lotuses.Ononeofthose pOl - like a swanthatisdrinkingthe pOl -like

sadagopan.org sadagopan.org bhagavAn all by themselves and all for themselves. Those who are dear and close to Him to close are dearand who Those bythemselvesand all forthemselves. bhagavAn all bhAgavata-s engagingin bhagavad-vishayam are totallyoutofcharacter. Whatyouaredoingis are complaining about you (for taking away theSe are complainingaboutyou(fortaking whodependfortheirsurvivalon SrImathurA, B. A A. T பண்பல ெசய்கின்றாய்பாஞ்சசன்னியேம! ெபண்பைடயா ன்ேமல்ெபம்சல்சாற்கின்றார், ைகத்தலத்ேத, கடல்வண்ணன் ெகாள்ளில் கண்பைட உண்ப ெசால்லகளந்தான்வாயதம், paNbu alaSeiginRaipA’ncaSanniyamE! SaRRuginRAr peN paDaiyArunmElperumpUSal kaN paDaikoLLilkaDalvaNNankaittalattE ulagaLandAnvAiamudam uNbadu Sollil P just liedownonthetempleprakArams. bhogya prasAdamsgiveninthetemples,wear thegarlandsthey inHistirukkai.Youar all fatigue,andyounap alwayslookingthroughthecornerof get tokeep nAyaki His rightandprivilegeof the special for you- Feet; notso His at and surrendering flower. thelotus than issofter hand that His inaspecialway dothesame time. Youalso those pleasures. actionsthatarecausinggreat because ofyour resembling theOcean.Allwo has thehue Feet; theplacewhereyousl His worlds with AS paNbu ala SeyginRai: (paNbu allAdanaSeiginRA paNbu alaSeyginRai:(paNbu peN paDaiyAr unmEl SaRRugi perum pUSal peN paDaiyAr th All Hisdevoteeshaveonethingincommon ...kaittalattE: Richpeoplein Sollil uNbadu thethree whomeasured oftheOne vAiamudam is the that youconsume “The food URAM DDITIONAL RANSLATION 7.8

THOUGHTS

FROM S R I S

FROM A T HAKOPAN S R I PVP: 198 - you eat emperumAn's vAi amudam and sleep in sleep in and amudam vAi - youeatemperumAn's eep is the hand of emperumAn whose trirumEni whosetrirumEni of emperumAn eep isthehand -s. emperumAn feeds you His vAi amudam, you feeds youHisvAiamudam, -s. emperumAn ' S e also like the sukhavAsi-s who eat the parama parama who eatthe the sukhavAsi-s like e also you get to feast on His vAi amudam, which is whichis amudam, vAi on His feast getto you concern tothem,becausetheyaredeprivedof His beautiful tirumEni and His vAi amudam, HisvAiamudam, and His beautifultirumEni

would do. They will never go and enjoy do.Theywillnevergoandenjoy would menfolk are justifiably raising a hue and cry arejustifiablyraisinga hueand menfolk TAMIZH your eyes at His tirumEni that drives away away tirumEni thatdrives His youreyesat the world keep eating andsleepingallthe world keep the not characteristic or typical of what parama notcharacteristicortypical ofwhatparama lvam thatistobeenjoyedbythemall). at theyshare-thewors nRAr: AyppADi girls and womenfolk in womenfolkin AyppADigirls and nRAr: i) - You are indulging in activities that activities that i) -Youare in indulging

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receive asprasAdamsand receive : hip of His tiruvaDi of HistiruvaDi hip Him.” - in_kanitaniarundAn,butalwaysgatherallthe bhu’njIta svAdu na -ekah themselves Himby enjoy not do bhagavad-anubhavam in involved people wholiveindivyakshetramsac said that just as His tiruvaDi is. Youcompatible withthosebhAgyam-s.HisvAiam do not even get the handsofSupremeBeing,youarenotge hands also. Thereisnoway Hemeasured. than theworlds perumSa’ngE cidaiyArO unnODuSelvap poduvAga uNbadanaipukkunIuNDakkAl koNDAR-pOlmAdhavantanvAiamudam madhu vAyil padinARAm AyiravardEvimArpArttiruppa P D. A C. A even have not pA’ncajanyam does Himwithallot has thegreatnessofenjoying 3). Thusshe uLLIrEl”-tiruppallANDu ninRIr example(“vAzhATpaTTu same pathand -triuppAvai1;ellArumpOndArO pOduminO” callseveryo magnanimously ANDAL - ANDAL reasonwhy thatisthe birth (meaning you wereborninanasuran'sstom and birth- samepleasurewiththem. also sharethe bhAgavata-s enjoy Himselfishlyand“allbyth would not doing a lot of kai’nkaryam (in a mocking sense). (inamocking doing alotofkai’nkaryam AS pA’ncaSanniyamE! -Evenafterhavingfeasted This is not the behavior of aparama-bhAga thebehavior is not This Nowonderyourselfishac pA’ncaSanniyamE: ulagu aLandAn vAi amudam: Thegreatnessof ulagu aLandAnvAiamudam: ANDAL issaying-“Whatyou(pA’ncajanyam) ANDAL are as“paNpalaSeiginRAi-You interpreted be canbealso - This paNbu alaSeiginrAi kaDal vaNNankait-talattE-Similarly,itis

URAM DDITIONAL DDITIONAL 7.9

THOUGHTS THOUGHTS

FROM FROM atraceofthatmagnanimity S S you are not sharing Him with usall). Him you arenotsharing R R I UV: I PBA: 199 down from His hand evenwhenyousleep.Itis down fromHishand her bhAgavata-s; she is complaining now that nowthat her bhAgavata-s;sheiscomplaining quire good character; not so in your case. notsoin quire goodcharacter; to describe the greatness of His vAi amudam. amudam. His vAi of thegreatness to describe

ach; youractionisin ach; udam is the commonpropertyofeveryone, udam isthe vata, as shown by ANDAL's father and by fatherandby ANDAL's by as shown vata, impossible to describe the greatness of His ofHis thegreatness todescribe impossible

others who have similar desire of enjoying of enjoying similardesire others whohave emselves”, but make sure alltheother butmake emselves”, tting evenatraceofthecharacterthat is tions areconsistentwithyourbackground tiruppAvai 15), and her father shows the 15),andherfathershowsthe tiruppAvai ne to enjoy Him with her (“pOduvIr her(“pOduvIr Himwith ne toenjoy do is patently unjust. Thosewhoaretruly do ispatently on the greatest of tIrtha-s, and sitting on sittingon and of tIrtha-s, on thegreatest “ulagu ALandAn” is more immeasurable immeasurable more “ulagu ALandAn”is .

accordancewithyour

sadagopan.org sadagopan.org nAyakan nArAyaNan's vAi amudam. amudam. vAi nAyakan nArAyaNan's nowstanddisappointed kaNNan's vAiamudam, themse werecompetingbetween you? Theywho si other, dvArakApati's the and on mad atyou, Him? together inenjoying honey,whenin drinking are vAi amudamasifyou C. A B. A A. T சிைதயாேரா ன்ேனாெசல்வப்ெபஞ்சங்ேக! க்குநீண்டக்கால், ண்பதைனப் ெபாவாக மவாயில் ெகாண்டாற்ேபால்மாதவன்றன்வாயதம், பதினாறா மாயிரவர்ேதவிமார்பார்த்திப்ப, than ours. than ours. aiSvaryam hasasitsbasisouraiSvaryam,and theconsequencesof great egowithoutknowing mad. kOTTiyuL koLLappaDuvArE”-periyAzhvArtiru only withtheconsent an who enjoyemperumAn 3), oTTOm” (tiruppAllANDu and expelyoufrom pugudalkuzhuvinil e’ngaL ninRIrgaLai “kUzhATpaTTu father's words- the levelof eating mudandsilt.Whatwillyo losethegreathono gOshThi (group)”,youwill thebhakta-s!” of all property ispublic amudam which theside on waiting otherswhoare thousand afteryo waytolook pA’ncajanyam: “Whata available everywhere. that is honey ordinary not like is amudam His vAi perumSa’ngu”. as“Selvap have theglory antagonisticwith you,if you keep single-h Did you know that on the oneside,ordinary know thatonthe Did you Selvap perum Sa’ngE: (Just because you occupy Selvap perumSa’ngE:(Justbecause donotbelongtoour saying“you Iftheymakeyouanoutcaste unnODu: SidaiyArO Selvap perum Sa’ngE! - Behave yourself in a responsible way so that you can continue to continue Selvap perumSa’ngE!-Behave yourselfinaresponsibleway so that youcan AN Ayiravar dEvimArpArttiruppa: padinARAm all Wouldn't Sa’nku! Oh prosperousgreat DDITIONAL DDITIONAL RANSLATION

THOUGHTS THOUGHTS

FROM S R I S

FROM FROM A T HAKOPAN S S R R I UV: I PVP: andedly dominating the andedly dominating 200 ' S u do if the sixteen thousand devi-sfollowmy thousand u do ifthesixteen xteen thousand devi’s are forming enmity with with enmity forming devi’s are thousand xteen

r of having His vAi amudam and fall down to vAi amudamandfalldown His r ofhaving TAMIZH for achanceto havetheirshareofHisvAi girls from AyppADi and mathurA are getting are getting andmathurA fromAyppADi girls ur own stomach at the expense ofsixteen expense atthe stomach own ur you keepthinkingyouraiSvaryamisgreater the sixteen thousand devI-s of kaNNan be kaNNan of sixteenthousanddevI-s the lves to see when theycangetmaNivaNNan toseewhen lves d permissionoffellow-bAghavatas(“SAdu fact all the bhAgavata-s are supposed to be to be supposed factallthebhAgavata-sare your actions. Little do you know that His His Littledoyouknowthat your actions. that you are having monopoly over their overtheir that youarehavingmonopoly a place in His Hand), you are acting with place inHisHand),youareactingwith a mozhi 3-6-11), and you are making them makingthem mozhi 3-6-11),andyouare their goshThi? These are a set of people Theseareasetofpeople their goshThi? DAL seems to be wondering aloud about seemstobewonderingaloudabout DAL

TREATISE

enjoyment of mAdhavan's ofmAdhavan's enjoyment : bhAgyam to do antara’nga bhAgyam todo antara’nga those ends the7thtirumozhistatingthat vA karumEni (“Se’nkaN tirukkai vAsudevan's relationship with emperumAn's adharam and ithas the soubhAgyam of stayingin Sa’ngam ha Sa’ngam”) isthegreatest,since padmanAbhan, and does not want to have anything to do with the Sa’ngam anymore and anymore Sa’ngam with the to do to haveanything notwant anddoes padmanAbhan, atpA’ncajanyam, isangry because kOdai who hascreatedaclose relationshipbetween athim. AzhvAnandgetangry chide pA’ncajanya is.He Him askOdai be asnearanddearto is.Those aspA’ncajanyam close tobhagavAn as devotionwillbe with tenpASuram-s chantthese thatthosewho declares inthispASuram pA’ncajanyam obviouslywasveryintimatewi madatpA’ncajany righttoget also getthe sa with pA’ncajanyam, off herrelationship cuts are closeandintimate).kOdaigetsmadatpA of Him,willbecome inpraise these pASurams the verycloserelationthatpA’ncajanyamha was borninbeautifulSrIvilliputtUrasthedaught Ayndu EttavallAravarumaNukkarE tamizhIraindum paTTarpirAnkOdai Eynda pugazh cuRRamAkkiyaoNpuduvai vAinda perum pA’ncaSanniyattaip paRpanAbhanODum B. A A. T ஆய்ந்ேதத்த வல்லாரவமக்கேர ஏய்ந்தகழ்ப் பட்டர்பிரான்ேகாைததமிழீைரந்ம், வண்ைவ, மாக்கிய ெபஞ்சுற்ற வாய்ந்த பாஞ்சசன் னியத்ைதப்பற்பநாபேனாம், P AS

pA’ncajanniyattaip paRpanAbhanODum vAinda perum cuRRam Akkiya kOdai: kOdai kOdai:kOdai Akkiya perum cuRRam vAinda paRpanAbhanODum pA’ncajanniyattaip ANDAL sings here that the bhAgyam ofthe the bhAgyam herethat sings ANDAL These ten tamizh pASuramswerecomposed These tentamizh aNukkarE: This term refers tointimacya term refers aNukkarE: This URAM DDITIONAL RANSLATION 7.10

THOUGHTS

FROM S kai’nkaryam tobhagavAn. R I S

FROM A T HAKOPAN S R I PVP: 201 s withemperumAn.Thosewholearnandchant ' nd closeness (aNukkar = aNNiyar - those who -thosewho nd closeness(aNukkar=aNNiyar who chant these ten pASurams will get the willgetthe who chantthesetenpASurams am by becoming very close to emperumAn”. am bybecomingveryclosetoemperumAn”. ’ncajanyam for not answering her question and herquestion answering ’ncajanyam fornot S r nearness to Him is such thatshecanfreely Him is to r nearness th bhagavAn and very close to Him. ANDAL to th bhagavAnandveryclose close to the Lord just like the pA’cajanyam. close totheLordjustlike who learn and chant these ten pASurams will will learnandchanttheseten pASurams who tenpASuramswill these ying “whoeverlearns

TAMIZH sudEvan's” kaittalam). paTTarpirAn kOdai kOdai paTTarpirAn kaittalam). sudEvan's”

and says that pA’ncajanyam belongs to pA’ncajanyambelongs and saysthat er of periyAzhvAr; they were meant to praise er ofperiyAzhvAr;theywere meanttopraise pA’ncajanyam and emperumAn. This is This pA’ncajanyam andemperumAn. s theopportunitytoes by the enormously famous ANDAL who ANDAL who the enormouslyfamous by Sa’ngam (“uraga mellaNaiyAn kaiyil uRai uRai mellaNaiyAnkaiyil Sa’ngam (“uraga

TREATISE :

tablish an on-going anon-going tablish

sadagopan.org sadagopan.org singing paLLANDu to emperumAn. paLLANDutoemperumAn. singing theparatattvani establishing of himselfby is Eyndapugazh also.periyAzhvAr's paTTarpirAn world. isalloverthe she thatishowfamous angry at pA’ncajanyamitisjustified”; and ifsheis sh so of periyAzhvAr; isthedaughter not? She theresponsewillbe: “Why very closetoemperumAn?”, get madatSrIpA’ncajanyamwhois periyAzhvAr”. How famous is kOdai?Her fame issuch that if people ask: “How can ANDAL andonewho isfullof the radiantSrIvilliputtUr aiya’ngAr).” svAmi kRshNa anypartofthis devi-shave bhaktas and vaDi selfishly. Goaheadandenjoythissundara yourself on itallby feeding amudam and vAi emperumAn's food,namely our usurping are “Wearehelplessandyou says topA’ncajanyam: kOdai beauty. His great,exquisite Sa’nkham. withthe offherrelationship wants tocut The phrases “oN puduvai” and “Eynda pugazh” can be used as adjectives for canbeusedas “Eynda pugazh” and “oNpuduvai” The phrases in “kOdai, whomadeherappearance kOdai: paTTarpirAn Eynda pugazh puduvai oN Whohasanavelfromwhichthelotusarises”–referenceto “One paRpanAbhanODum: “pAnchajanyam-thanks glimpseofkrishna.com” “pAnchajanyam-thanks glimpseofkrishna.com” anubhavam (nIyE anubhavittu vAzhndu pO - SrI - SrI pO (nIyEanubhavittuvAzhndu anubhavam 202 rNayam in front of the pANDiyan king, and of thepANDiyan king, rNayam infront e has the right to chide even SrI pA’ncajanyam, pA’ncajanyam, SrI therighttochideeven e has vam of the Lord also, without letting the other also,withoutlettingthe vam oftheLord nameandfamewhoisthedaughterof that he made emperumAn appear in front in front appear made emperumAn thathe the bhAgyam of nitya kai’nkaryam. nitya kai’nkaryam. of the bhAgyam in thehandofemperumA is sUri -pA’ncjanyam close to Hislips (as if to toHisears(tok position close occupying a was becausepA’ncajanyam and love ofbhagavAn, intense her deepand because of C. A the Lord of the likes of brahmA and rudra. andrudra. ofthelikesbrahmA the Lord aNukkar - aNugik kaLittiruppar - Those wh -Those kaLittiruppar aNukkar -aNugik SuRRamAkkiya - ANDAL endearedpA’ncajany -ANDAL SuRRamAkkiya padmanAbhanODum - The ‘um’ signifies parattv The ‘um’signifies - padmanAbhanODum DDITIONAL

THOUGHTS keep drinking the vAi amudam). The purpose for which the nitya nitya which the purpose for amudam).The thevAi keep drinking

FROM S R I UV: 203 eep murmuring privatewo eep n is obviously for protecting thedevotees. is obviouslyforprotecting n o can approach Him intimately and enjoy Him intimatelyandenjoy o canapproach am to padmanAbhan in a specialway, ina am topadmanAbhan am. The name also signifies that He is is thatHe am. Thenamealsosignifies rds in His ears), and Hisears),and in rds

sadagopan.org sadagopan.org tirumalai. tirumalai. in whoisstationed gOvindan, ashermessengerto cloudsandsendthem plight tothe decided totellher She promise. His kept not sadthatHehas issuddenly her. Now,ANDAL made apromisetoherthatHewill come back inherhear kaNNan andcausedevenmorepain lightninganddarkclouds.The associated praise thatsheheapedonhim.Monthaftermo B. A A. T I stage of separation from kaNNan who left herprom kaNNanwho from stage ofseparation isinthis promised.ANDAL upas show doesnot separation whenthenAyakan from suffers nAyaki season, andthe rainy the during he will beback latter that the promises the former the cloudsashermessenger. have anyexistenceorappearance.ANDALis not does whom theSa’nkham without andemperumAnisthedharmi(prAkAri) emperumAn, SrIpA’ncajanyamis dharma. attained through onlytheme being likedharma Him, a meansto befeltinthesepASuram-s. His nAyakican to Himas love towardsbhagavAnintheroleofanAyaki.Th AzhvAr-s whowereborn (compared totheother ou pointed Ashasbeen uDaiyAn. tiruvE’nkaTam In Him. to messenger clouds asher sending the is she andnow emperumAn, closerto herthoughts Thisbrings vAiamudam. emperumAm’s NTRODUCTION

In tamizh literature, there is a stage ofse isa there literature, In tamizh Itisonly withHim. beingassociated its hasasitsonly reasonforprominence, Sa’nkham about pA’ncajanyam hadconversedwith ANDAL tirumozhi, In theprevious kOdai doesnotget gr the any response from DDITIONAL RANSLATION N நாச்சியார் திெமாழி-8விண்ணீலேமலாப் ஸ்ரீ ஆண்டாள்ஸேமதரங்கமன்னார்திவகேளசரணம் SrI ANDALsamEta RangamannArtiruvaDigaLESaraNam A CCIY

THOUGHTS

FROM A R S

TIRUMOZHI R I S

FROM A T HAKOPAN S R I PVP: 204 VIII- paration between the nAyakan andnAyakiwhere between the paration ஸ்ரீ SrI ' S

dark, blue-hued clouds reminded kOdai of kOdai cloudsreminded dark, blue-hued now directly addressing emperumAn through through now directlyaddressingemperumAn TAMIZH this tirumozhi, ANDAL ANDAL tirumozhi, this to her during the rainy season, and then left therainyseason,andthen to herduring only a SeshabhUtan, as he is dependent on on aSeshabhUtan,ashe only is dependent nth passed, ending in rainy season with the seasonwiththe in rainy nth passed,ending t. At the time of vastrApaharaNam, He had He ofvastrApaharaNam, t. Atthetime as males) to be able to express her extreme be abletoexpressherextreme as males)to ans to the dharmI who is the object to be istheobject tobe who ans tothedharmI eat pA’ncajanya AzhvAn inspiteof all the is naturalexpressionofherfeelingslove t earlier,ANDALisin ising that He will return at the start of the willreturn ising thatHe at thestartof VI

NNI TREATISE LA

M E L declares herlovefor aspecialposition A PPU

ெதண்ணீர்பாய் ேவங்கடத்ெதன் விாித்தாற்ேபால்ேமகங்காள், ேமலாப் விண்ணீல idutamakkuOr perumaiyE peNNIrmai IDazhikkum kaNNIrgaL mulaikkuvaTTi teNNIr pAivE’nkaTattuentirumAlumpOndAnE mEga’ngAL viNNIla mElAppuvirittARpOl P th to show emperumAn towards nAyakI bhAvam of a nAyaki “Expressing th followingterms: in the this is likeexpress herdevotiontoHimintheroleofanAyaki.SrI “paLLa maDai” anynewroletobeanAyaki. have toassume fordoing ANDALis their pASuram-s. in devotion ANDAL; their expressed and of pirATTi therole men assumed wereborn AzhvArswho the pirATTi, the loveloved one,thebhaktacannotliveinabse of the AzhvArsform. Justasordinarymortalswhoareinlove who caseitisherextrem thatinANDAL's understand try to use hersel subjects likeANDAL aperson it that is objects suchas inanimate through animateor by loveareunawareoftheiractions scorched which saysthatthosewhoare “ cetanA'cetaneshu kRpaNAS prakRti (1.5) “kAmArthAhi aiya SrIkRshNasvAmi puttUr actions? ANDAL's not expect but mUrti thearcA can doisworship all she that realizing without talk,and cannot clouds that thinking without even messenger, Now,in talk, embrace,etc.,thismadesense. and wasagreat scholar,ashermessengerto mountain. in thesame their living clouds havearelationsh her messengersincethe as them sends and verysad Shebecomes toher. not respond Ofcourse,theydo emperumAn. the cloudsabout Sheasks isnotthere. herkaNNanhascome,butlo!He thinks So she His hand. pA’ncajanyamin herofthe reminds sound thunderous andtheir her ofkaNNan, rainy season,andnowsheseesthecloudsbut ெபண்ணீர்ைம யீடழிக்கும் இதமக்ேகார்ெபைமேய? ளிேசாரச்ேசார்ேவைன, கண்ணீர்கள் ைலக்குவட்ல் AS In rAmAvatAram, sItA sends hanumAn, who sItAsendshanumAn, In rAmAvatAram,

URAM 8.1 l tuLiSoraccOrvEnaip

திமாம் ேபாந்தாேன, 205 e bhakti towards emperumAn using the language usingthelanguage emperumAn e bhaktitowards By birth she is a woman, and she can naturally she cannaturally is awoman,and she By birth rAma. Since in vibhavAtAram the Lord could could rAma.SinceinvibhavAtAramtheLord arcAvatAram, kOdai sends the clouds as her thecloudsasher kOdaisends arcAvatAram, the cloud etc. Then the question arises: “How cloudetc.Thenthequestion arises:“How the not kaNNan. The color of the clouds reminds the clouds reminds colorof not kaNNan.The cannot bear to live when separated from their cannot beartolivewhenseparatedfromtheir f to kAmam like worldly people?” We should worldlypeople?”Weshould like to kAmam f nce ofbhagavAn.Thisbeingthecasewith Him to embrace her etc. How do we explain heretc.How doweexplain to embrace Him eir extreme bhakti is like “ meTTu maDai”. meTTu maDai”. is like“ eir extremebhakti and try to send messages to theirpartners and trytosendmessages ip with tiruvE’nkaTam uDaiyAnbyvirtueof ip withtiruvE’nkaTam nothing different,excep e bhakti to Him that expresses itself in this Him thatexpressesitselfinthis e bhaktito ’ngAr quotes a passage from meghadUtam meghadUtam a passagefrom quotes ’ngAr knew vyAkaraNams established by indiran byindiran knew vyAkaraNamsestablished

kRshNasvAmi aiya’ngAr describes aiya’ngArdescribes kRshNasvAmi

t that she does not not t thatshedoes

sadagopan.org sadagopan.org are meant for their enjoyment. are meantfortheirenjoyment. the paramapadam(nit andpirATTi, For perumAL Heca issothat for HiscreatingtheUniverse oneofthereasons that thinks openspaceunderthiscanopy. She seated togetherinthewide sky.kOdaifeelsthatthe canopy set upinthe B. A A. T femininity a great act of pride for tiruvE’nkaTam uDaiyAn? fortiruvE’nkaTam great actofpride femininity a shed tears me is making you coming with tiruvE’nkaTam fullofbeautifulcl in stationed viNNIla mElAppu virittARpOl: The clouds make Theclouds virittARpOl: viNNIla mElAppu like that coverthewholesky Oh clouds DDITIONAL RANSLATION

THOUGHTS

FROM S R I S

FROM A T HAKOPAN S “viNNIla mElAppu” R I PVP: 206 n be seated with her underthis beautifulcanopy. n be seated with ' S has beensetupforherandnAyakantobe

ear waterfalls,comealon ear a blue carpet! Did my emperumAn, who is who myemperumAn, a bluecarpet!Did because of my suffering. Is destroying my destroying my suffering.Is because of TAMIZH ya vibhUti) and this world (leelA vibhUti) andthisworld(leelAvibhUti) ya vibhUti) it appear that a great canopy has been it appearthatagreatcanopyhasbeen

TREATISE

: g with you? His not His not with you? g welling inhereyes.When sItA start Andtears comewith them. did not because He responding thatthey are not thinks andexpectsaresponse tirumAl comewithyou?”, to Him as His pirATTi and also her purushAkAram. andalsoherpurushAkAram. His pirATTi to Himas th usage of has followedthem.The Her tirumAl sItA weseethatrAmafollows rAmAyaNam, agrataste gamishyAmimRdnatIkuSa yadi tvamprasthito durgamvanamadyaivarAghava| pariSushka palASAnivanAnyupavanAn upataptodakA nadya:palvalAnisarAmsica| mArganteSeyamAsAditA mayA|| dikshu sarvAsu ca| subahUnyayutAni yAm kapInAmsahasrANi wet, theyarenowthewater-bearingclouds. didjalakrIDAwith that these“mEga’ngAL” the case In with him. jalakrIDA him anddoes emperumAn. allthecloudsto getsee aregoing kOdai's case, in Here, toseeHer;onlyhegotthatbhAgyam. the bhAgyam wanted tofindHer,didnotget HanumAnissa vAnara-s inallthedirections). says: 30-3,hanumAn sundarakANDam rAmAyaNam theme clouds, alotofcloudscanconvey having herdarSanam.Inthecaseof sItAand offinding one whohadthebhAgyam messengers. is notconstrainedlike kOdai send torAma; happened when Lord rAma left for the forest- the leftfor Lord rAma happened when the absenceofemperu because of become dry intiruvE’nkaTam. stationed ofemperumAn sAnnidhyam ofthe muddled), because water flowwithclearflowing”.The kaNNIrgaL mulaik kuvaTTil: ANDAL haspose ANDAL kuvaTTil: mulaik kaNNIrgaL When akinggoesforjala-krIDA(waterspor wastheonly who weresearchingforsItA,hanuman ofvAnara-s Among allthethousands (I found the one person, who is being looked for by thousands and ten thousands of thousands ten and who isbeinglookedforbythousands oneperson, the (I found Notethepluralhere.sItApi mEga’ngAL: Now ANDAL hopes thatHehasfollowedthecl hopes Now ANDAL -“HasMyLord pOndAnE en tirumAlum Unlike this, by comparison, in the place wher by comparison,intheplace Unlike this, teN-NIr pAi vE’nkaTattu: “In the tiruve’nkaTa “Inthe vE’nkaTattu: pAi teN-NIr pirATTi'seyesstarted filling kaNtakAn|| (rAmA. AyodhyA.27-6). kaNtakAn|| (rAmA. i ca||(rAmA.AyodhyA.59-5) 207

pirATTiwhentheywalkintheforest-

emperumAn and because of His making them making andbecauseofHis emperumAn rATTi had only one messenger (hanumAn)to rATTi hadonlyone messenger of the clouds (mEgham), it is kOdai's thought thought of theclouds(mEgham),itiskOdai's ssage tobhagavAninve’nkaTamHills.In ssage d in one sense that those other vAnara-s who d inonesensethatthoseothervAnara-swho mAn (“tirumAlum pOndAnE”). Thisiswhat pOndAnE”). mAn (“tirumAlum waterfalls intiruvE’nkaTamarepure(not ts), a set of people called“mEkar”precedes people ts), asetof e word “en tirumAl” shows herrelationship shows word “entirumAl” e that, and has many clouds to send as that, andhasmanycloudstosend without realizing that they are acetana. realizingthatthey She without e ANDAL isrightnow,theriversetc.have also come following you?” In SrImad also comefollowingyou?”InSrImad m Hills with falls that have continuous m Hillswithfallsthathave ouds, and so asking the clouds whether whether theclouds asking ouds, andso d the question to the clouds: “Has my my thequestiontoclouds: “Has d withtearsbecauseof her

sadagopan.org sadagopan.org and gets her after destroying the rAkshasa-s. therAkshasa-s. after destroying and getsher rAma from la’nkA, pirATTi tells hanumAn thatown. on my it is befitting foreverythi Himalone Him and on be dependent to rAma if He Himself comes more tired. tears arefalling,butthethat falling are tired (SOrvE becoming kOdaiis falling (SOra), collecting andfallingovermychest”. collects andfallsovermountaintopsinth tirumalai kOdaiissimulating smelling pannIr). the mountainarealway the cloudsstationedon leaves?”) of lotus separation from Lord rAma, at least she had hanumAn to notice hertears: tonotice atleastshehadhanumAn LordrAma, separation from mAm nayed-yadi kAkutsthah tattasyasadRSam bhavet|| mAm nayed-yadikAkutsthah la Saraistu sa’nkulAmkRtvA palASAbhyAmviprakIrNamivodakam (rAmA.Sundara.33-4) puNDarIka kimartham tavanetrAbhyAm thus destroying her femininity. herfemininity. thus destroying and pOndAnE” say“tirumAlum making kOdai caseHeisnot ButinANDAL's svAtantRyam. vigraham etc,existpurelyforthebenefitof weapons,j~nAnam, ornaments, cAmaram, masculinity is such that Hisown paraphernalia Suchis even. any anyasambandhaprastAvam (nAcciyArtirumozhi enRu pEccuppaDilvAzhagillEn” to be is she such thatshewillnotliveif is unnaturalforastrI.SoHeis which isquite initiative the totake andforcesher femininity Here bhagavA ownpower. grace insteadofusing When hanumAn offers to carry sItA pirATTi on his shoulders and take her back to Lord backtoLord andtakeher his shoulders on pirATTi tocarrysItA offers When hanumAn isdestro idu:This IDazhikkum peN nIrmai are -Thisisnottobeunderstoodjustas“Astheteardrops(tuLi) tuLi SOrac-cOrvEnai tuLi SOra: mulaikkuvaTTil emperu kaNNIrgaL Since thereisnooneto idu tamakkOr perumaiyE -“Thisnotamatter idu tamakkOrperumaiyE to wait foremperumAn's Itisfemininenature ofstrIttvam. be thenature This should Why areyoureyessh (“pirATTi! notice kOdai'stears,shesy ’nkAm parabalArdanah| vAri sravatiSokajam| edding sorrowful tearswhichresemblewaterfallingout edding sorrowful associatedwithanyot 208 destroying her femininity. ANDAL's femininity femininity ANDAL's destroying herfemininity. Sakti, SrI vaikuNTham, His own ma’ngaLa ma’ngaLa His own SrIvaikuNTham, Sakti, e form of waterfalls, tears from her eyes are are e formofwaterfalls,tearsfromhereyes ofsending etc., the clouds messenger as her , namely, vishvaksEnar, AdiSEshan,chatram, , namely,vishvaksEnar, the limit of ANDAL's pAratantRyam. His pAratantRyam. thelimitofANDAL's His devotees. Such isthelimitofHis His devotees. making her send the clouds as messengers, asmessengers, theclouds her send making ying my svarUpam as a woman who should womanwho asa my svarUpam ying like sparks of fire, and so she is feeling even isfeeling like sparksoffire,andsoshe exhibiting hismasculinitythatway; exhibiting He is s waterdroplets(likethesweet- sprinkling nai)”. She is not feeling tired just because because tiredjust not feeling Sheis nai)”. n is making ANDAL violate allthisnatural ANDAL violate n ismaking ng about me, without my making any effort effort makingany my without me, ng about on herownselfhere–“Justasrain water of greatness for Him”.BhagavAnhasHis of greatness for mAn is never leaving tirumalai because because leavingtirumalai is never mAn mpathizes with herself. mpathizes with herself. 1-5); she will not bear to live if there is 1-5); shewillnotbeartoliveifthere

her human - “mAniDavaRku “mAniDavaRku - her human (sundara. 39-30) ஏமத்ேதார் ெதன்றக்கிங்- கிலக்காய்நா னிப்ேபேன ெதன்றக்கிங்-கிலக்காய்நா ஏமத்ேதார் கவப்பட் இைடக்கங்குல், காமத்தீ ள்குந் சாமத்தின் நிறங்ெகாண்டதாடாளன்வார்ைதெயன்ேன, A. T மாத்த நிதிெசாாிம் iruppEnE nAn ilakkAi Emattu OrtenRalukkuI'ngu paTTuiDaik-ka'ngul kaduvap kAmattI uLpugundu cAmattin niRamkoNDatALALanvArttaiennE! mA mAmutta nidhiSorium P C. A can. instead.OnlyHecanr deficiency considered a hersuffer.Th andhereHeismaking iruppAr), of SrI, SrI, apart an aspectof daughter, is aprameyamhita sA janakAtmajA SrI -yasya His tejas He isSriyah-pati. greatness because vittakan vE’nkaTavANan tellyouwhen He is vittakan vE’nkaTavANan midnights. Him istorturingmeinside send for me any message tiruvE’nkaTamuDaiyAn He isnearher. madeHisappearancetoher,and but hasnotyet ha ANDAL meanthat Or,itcould His pride. for plural. singular, whereas‘tamakku’isin in is sheddingcloudy,hottears from Himwhile She wantstounitewithHimsheddingcool,clea saTakam -‘kalikshobhonmIlat tiruvE’nkaTam arecool(itisalldayApravAh AS teN NIr pAi vE’nkaTattu: In tiruve’nkaTam tiruve’nkaTam In vE’nkaTattu: pAi NIr teN Oh clouds! You rain blessings on everyone wi on everyone You rainblessings Oh clouds! ‘pOndAnO’ Notethat forHim?” of greatness a sign OrperumaiyE-“Isthis idu tamakku vArttai ennE?: ANDAL is suffering from viraha tApam and is enquiring the clouds: “Did theclouds:“Did andisenquiring from virahatApam issuffering ANDAL vArttai ennE?: URAM DDITIONAL RANSLATION 8.2

THOUGHTS

FROM S R

I S மாகில்காள், ேவங்கடத்ச் ேவங்கடத்ச் மாகில்காள், mugilgAL! vE’nkaTattuc

FROM out; I am also being tortured by thesweet breezeduringout; Iamalsobeingtortured A --- nirjaragaNA:’),butthetears eyesarehot. fromANDAL’s T HAKOPAN S R I UV: . and not different from SrI (avaLODu ananyarAi from SrI(avaLODuananyarAi andnotdifferent 209

' It could be ‘gaurava hAni’ - making fun of Him Him of fun making - hAni’ be‘gaurava It could S is because of His being with janakAtmajA or His beingwithjanakAtmajAor because of is am as svAmi deSikan points out in his dayA dayA in his points out am assvAmideSikan

ectify this deficiency of His, and no one else and nooneelse ofHis, ectify thisdeficiency t-tejah. ANDAL, periyAzhvAr's own divine divine own periyAzhvAr's ANDAL, t-tejah. TAMIZH s imagined that He has come with the clouds Hehascomewiththe imagined that s r, happy tears instead of spendingtimeaway r, happytearsinstead is is not greatness for Him, it can only be Him, itcanonly is notgreatnessfor so she is directly addressing Him, assuming Him,assuming addressing so sheisdirectly coming here? Did“niccalumtImaigaL cominghere? thout even being asked. Did the blue-hued, theblue-hued, asked.Did evenbeing thout through you? The fire of kAmam I have for I through for have you? The fireofkAmam with its clear water falls. The waters in water falls.Thewaters itsclear with

TREATISE :

sadagopan.org sadagopan.org told the clouds: told theclouds: come not feltbadthatHedid have He could instance, For information. this cloudsfor the isasking andANDAL the clouds, to something He felt that it is His ownloss not to have re that His tirumEni is for Himself alone, is for that HistirumEni uruvampOlmeykaruttu”–tiruppAvai). (“Uzhimudalvan Him incolor “dark-blue”.Thecloudsnotonlyshar meaning tathA'pi purushAkArobhaktAn | nacAspadam na terUpamcAkAronAyudhAni B. A for everyone. for everyone. of their dispos everyoneirrespective and embrace th from aloof keeps but others, of sake for the rather th Him, to Himtocome in interested place asHedoes,theyshouldknow. areveryfami andsothey tiruvE’nkaTamuDaiyAn, in return. - withoutexpectinganything must begiven toothers service is how kollO ulagu”-Thecloudsdonotexpectrepaymen mATTennARRum mAri vENDAk-kaDappADu -“kaimmARu tirukkuRaL the following all pale(w shower likethis,theirbodybecomes toask,andnotexpecting anyt waiting foranyone Hence sheisappealingtotheclouds butisstay toher, not coming vE’nkaTavan is en “vEdapporuLE, callingout: her fatherand lo from suffering Iam that knowing come soon, vaNNan” nIL tiruvE’nkaTattunIlamEga Seyyum 1. Find out what kOdai is doing and let me know. andletmeknow. kOdaiisdoing what Findout 1. jitante stotram 1.5declares: jitante stotram haveyo “Whileyou totheclouds: says ANDAL tALALan: tALrefersto‘tiruvaDi’.‘tALALan vArttai ennE?: “What is the message from Him? “Whatisthemessage vArttai ennE?: are is waitingforthosewho sense thatHe inthe canrefer toHisgreatness, Or, tALALan ThewordSAmamhere koNDa: niRam SAmattin Hillswith thecloudsshare isthat here -Thethought vE’nkaTattu of togiving areused Theclouds Sorium: nidhi

DDITIONAL

THOUGHTS

FROM Am tvam prakASase || prakASase tvam Am S RI contrary towhatthepramANa-ssay? give amessagetoHimabouthercondition. PVP: 210 sponded to ANDAL's prayers, he must have said said musthave prayers,he toANDAL's sponded em till they come seeking Him; He does notgo seeking Him;Hedoes till they come em an His going to them. He bears His tirumEni tirumEni His them.Hebears going to His an vE’nkaTava, vittaganE in’gE pOdarAyE”,her vE’nkaTava,vittaganEin’gE and help ANDAL by fulfilling her prayers, and herprayers, byfulfilling help ANDAL and hite). SrI kRshNasvAmi aiya’ngAr refers usto refers aiya’ngAr hite). SrIkRshNasvAmi ve for Him?” Even though she is taking after after istaking she though Even forHim?” ve e theplace withHim,buttheyalsoresemble ’ is One Who rules His tirumEni Himself. His ’ isOneWhorules hing in return. In fact,whenthecloudscan't hing inreturn. ing put in tirumalai, totally ignoring her. ignoring totally in tirumalai, ing put ition to Him, unlike the clouds that shower thecloudsthatshower Him, unlike ition to t for the favor they do to us by raining; that that tousbyraining; theydo the favor t for liar with Him. Sincetheyliveinthesame with liar themselves all the time, and that too, not thattoo, thetime,and themselvesall send a message for me that He would formethatHewould sendamessage ur body for helping others, does He feel does others, bodyforhelping ur ”. Even though He didn'tcome here,if stands for the samskRt word SyAmam, SyAmam, samskRtword stands forthe sthito’smi gata sandeha:karishyevacanamtava”-gItA18-73. sthito’smi gata smRtirlabdhAtv nashTo moha: lovers who are separated is nothing new to new separatedisnothing lovers whoare this breezeisonher.But thenagain,thefact becauseHe wondering ifHereallyisunconcerned Or tenRalukku:”Thatbreezethatisparticul be withHimall alone,now sheisall alone with night, Emattu - with a lot of securitymiddle ofthe yAmattu -Duringthe ka’ngul iDai in a lonely surrounding. in2ways: 1. be construed Thus,this phrase can mean ‘inaprotectedplace’. be takento Even though she is longing inasso midnight, tothe deep - againreferring to her. burning fire and is catching now it theAtmA. now troubling her AtmAto from originated fire ofthiskAmat-tI scorched herexternal appearance, and nowis moreintense times is several Him longing for by isbeingtortured ANDAL The kAmat-tIbywhich agniofthisworld. than theordinary of like theordinaryfireofthisworld”.Think lovetowardsHimis ofintense orfire thatthekAmat-tI wonders:“May ANDAL be Hethinks so, becomi theykeepquietand were, His words me”. Ev andtalkto as Youcome fine, aslong from words chiding tosome to atleastlisten SollA enRuonRu “pAvinI continue tolive: to havehelpedAzhvAr couldhave from bhagavAn evennegativewords that point out I willdoasYousay). that arjunawasableto survive? IngItai,wefind iDaikkan’gul Emattu: iDaik-ka’ngul - in the middle of the night; Emattu - In the yAmam the yAmam In Emattu- night; ofthe -inthemiddle Emattu:iDaik-ka’ngul iDaikkan’gul out, but inside not onlyscorching her forHimis oflonging Thisfire kaduvappaTTu: quo aiya’ngAr Additionally, SrIkRshNasvAmi “acyuta! My destroyed;Iattainedtr got moham AN girlnamed Idon'tevenknowthata 3. withoutANDALforevenas Icannotlive 2. kAmat-tI uLpugundu:“Thefireofintenselo kOdai is hoping to survive just listening justlistening tosurvive is hoping kOdai sItai evenforasecond-“najIveyam sItai about SakuntalA. about SakuntalA. atprasAdAn mayA'cyuta| atprasAdAn Him. He knows exactly how it feels: Him.Heknowsexactlyhow itfeels: 211 i pAviyEn kANa vandE” - nammAzhvAr wishes -nammAzhvAr vandE” kANa i pAviyEn kshaNamapi” (rAmA.sundara.66-10) kshaNamapi” naraka agni, which is several times more intense intense more times agni,whichisseveral naraka emperumAn - “Call me a great sinner, that is meagreatsinner,that -“Call emperumAn en though kOdai kept asking the clouds what theclouds keptasking kOdai en though ciation with‘iDaik-ka’ng thatthetenRal (sweet breeze)istorturingto to His words. How can words be enough to to be enough canwords How words. to His finding its way to scorch her AtmA. Since the the AtmA.Since itsway finding to scorchher arly unique (in torturing me)”. ANDALis arly unique(intorturing out Him and with no one to even console her. out Himandwithnoonetoevenconsoleher. carry on just listening to bhagavAn's words: words: bhagavAn's to carryonjustlistening ng depressed, she continues her outbursts. depressed, shecontinuesheroutbursts. ng night; 2. iDaik-ka’ngul - inthe middle of the DAL is related to me - as dushyantan said said -asdushyantan tome isrelated DAL start with anyway, it is no wonder that it is start withanyway,itisnowonderthat than the naraka agni also. This agni first naraka agnialso.Thisfirst than the econd, just as rAma could not live without without couldnotlive econd, justasrAma tes nammAzhvAr's tiruvAimozhi 4-7-3 to 4-7-3to tiruvAimozhi nammAzhvAr's tes ve for union with Him has got into me”. me”. ve forunionwithHimhasgotinto ue knowledge; my doubts are allcleared; are my doubts knowledge; ue doesnotrealizehowseveretheeffectof ul’. Or,Emattucould

sadagopan.org sadagopan.org under these circumstances. Or, does He want to live after she is gone? Or,doesHewanttoliveaftersheisgone? circumstances. under these when isthetypewhotrembles She He did? that Hethinks also sufferlikeHimorbecause shehasbeentargetedforthissu wondering why (which in His case is like fire from an agni kuNDam). an fire from His caseislike (which in Him); pampovana torturing without slowly mi - relieveHimofHis Soka vinASanam suffer); sItA pirA who isseparatedfrom A. T வைளசிந்ைத ஒளிவண்ணம் aLiyatta mEga’ngAL! pADi guNam kuLir aruvivE’nkaTattuengOvindan eLimaiyAl iTTuennaiIDazhiyappOyinavAl ivaiellAm oLi vaNNamvaLaiSindaiuRakkattODu P sevantepampopavan dhanyA lakshmaNa! padma sougandhikavahamSivamSokavinASanam| just by singing the praise of kaNNapirAn of tiruvE’nkaTam? (I don't think this alone can thisalone think (Idon't of tiruvE’nkaTam? ofkaNNapirAn thepraise just bysinging being awayfromHim,and thishasmademevery sleep my Him), for bylonging thin my becoming together. is ifweareunitedand me underHisFeet?Heshouldknowthattheon personally, should He knowsthis And sinceHe pampA river”. of the banks in overthegroves floating andthatcomes of thelotusflowers, அளியத்த ேமகங்காள்! குளிரவி ேவங்கடத்ெதன்ேகாவிந்தன் குணம் பா, எளிைமயா ட்ெடன்ைனஈடழியப் ேபாயினவால், AS

nAn illakkAi iruppEnE:“CanIremainaliveaf nAn illakkAi Oh compassionateclouds!MytE Auspicious (LordrAma - Sivam rAma, whenHewasseparatedfrompirATTi, “Oh lakshmaNa!OnlybhAgyavAns willenjoyth URAM RANSLATION 8.3

FROM Avi kAttuiruppEne S R I S

ஆவிகாத் திப்ேபேன TTi, once and for all, and thus He andthus once andforall, TTi, A T HAKOPAN

உறக்கத்ேதா ைவயல்லாம், உறக்கத்ேதா ைவயல்லாம், calls the breeze ‘auspicious’, since it will destroy Him destroy it will since callsthebreeze‘auspicious’, jas, my color, my bangles (which keep falling becauseof bangles(whichkeep my jas, mycolor, 212 mArutam -thebreezefrompampovanam ' a mArutam||(kishkindA1.105) she encountersbreeze,and long won'tlive S

TAMIZH she is also capable of bearing this tortureas she isalsocapableofbearingthis ly way the severity of this breeze will subside breeze willsubside waytheseverity ofthis ly not have come and offered His protection to Hisprotection havecomeandoffered not sery (again, by destroying Him once for all once by destroyingHim sery (again, ffering. Is it because He thinks she should ffering. IsitbecauseHethinksshe could notbearthebreezeandfelttortured. etc. have all forsaken me because ofmy weak. In this state, can I cling to my life canIcling to weak. Inthisstate, ter being the target of this?” ANDAL is ter beingthetargetofthis?”ANDAL is purebreezethatbringsthesweetsmell

TREATISE will nothavetocontinue : gOvinda, Ayar tam kozhundE, veLLaiviLiSan’gu tam kozhundE, gOvinda, Ayar ulagu tannaivAzha uDaiyAi, tiruvE’nkaTam karumpOrERE,SenniyOn’gutaN vE’nkaTava, through wordslike“kaDiyAr pozhil keep mealive). gOvindan guNam pADi: ANDAL is wondering - Can singing the praise of emperumAn the praiseofemperumAn Can singing wondering - is ANDAL pADi: guNam gOvindan

“vEnkaTatthen gOvindan” gOvindan” “vEnkaTatthen 213 ninRa nambi, dAmOdara, acyuta, ananta, acyuta, ananta, dAmOdara, ninRa nambi, iDa’nkaiyil koNDa vimala”,besufficient iDa’nkaiyil

sadagopan.org sadagopan.org an opportunity toleaveher,andabruptlyleft an opportunity want to be separated from her. Instead, it looks like the vaLai, sleep, etc. were just looking for triestoconsoleherwithHissmil embraces her, leaves her, left me”.Unlikethis,whenkaNNan (kaNNaRRup-pOittu). without any compassion itselfwi even rememberingthatitassociated in herbody her handand mixedwith that theyhad Luster, whatsoever. herwithnoconcern forsake consider for a moment that they for amoment consider thinks that those who meditate on Him, and onHim, whomeditate thatthose thinks Ananda..1-2). ANDAL (taittirIya upanishad sarvAnkAmAnsahabrahmaNA vipaScitA meditation -so’Snute withbhagavAnin united in theanu indulges Amukta alone?”. guNa-s exists forHisdevotees. yetwithHispresenceinresponsetoher ANDAL our tApa-s. of canremovethegreatest ofwhich thought out ofourhands). mercilessly”. state, isinadeplorable onewho forsaking nature of is: Analternativeinterpretation (eLimaiyAl)”. the onlythingsthatlefther,buteverything faculty, sleepetc.,are leaving her.Thechoice leaving her,butalsotheinternalattributes decorations)thatwe external things(removable I gotbecauseofmyearlierasso Saithilyam upayAntyASu Saithilyam upayAntyASu anurAgeNa SaithilyamasmAsuvrajiteharau| B. A to keep me alive,alone,withoutHim? to keep IDazhiyap pOyinavAl: “They drained me of all my strength and my greatness when they when and mygreatness my strength of all me “They drained pOyinavAl: IDazhiyap guNam pADi Avi kAttu iruppEnE: “Can I just hold on to my life by just singing His singing my lifebyjust “CanIjustholdonto kAttuiruppEnE: Avi pADi guNam notblessed Hehas though Even is on“en”-myowngOvindan. -Thestress en gOvindan themere Hills, sacredtiruvE’nkaTa praiseofthe in is -This vE’nkaTattu aruvi kuLir was ame me asifI iTTu: “Justdiscarding eLimaiyAl ennaiiTTu:“Maybe theyleft (When kaNNan leavesus,webecomethinbeca (When kaNNan ivaiellA uRakkattODu vaLaiSindai vaNNam oLi DDITIONAL

THOUGHTS kareshu valayAnyapi||

FROM ciation with Him have nowabruptlyleftme”.Notonlythe ciation withHim wereanintegralpartofhe S R I PVP: that can be conceived ofhavelefther. thatcanbeconceived 214 her. In vishNu purANam 5.18.29, wehave: her.InvishNupurANam5.18.29, are one withHimenjoyingHisguNAnubhavam, th hereyes.Thattoo,whentheyleft,left of theword“ellAm” meansthatthesewerenot (non-removable things) such asherthinking (non-removable things)such is wondering aloud whether bhagavAnnow wondering aloudwhether is

bhavam of His kalyANa guNa-s when heis when His kalyANaguNa-s of bhavam “May be they left me because of their lowly “May betheyleftmebecauseoftheir re her characteristics such as herbanglesare re her characteristicssuch e and lets her know that He reallydoesnot e andletsherknowthat He tells herthat He is going to leave her, color and bangles left her not even thinking color andbangleslefthernoteventhinking re (acetana)”.Theydidnot lifeless object me because Iaminadeplorablestate timately all this time. Sleep left her without leftherwithout time. Sleep timately allthis use of our love for Him; our bangles slip Him; ourbanglesslip for use ofourlove prayers, itisanundeniablefactthatHe m pOyina:“Allthetejas, color,etc.that r all this time, and they now now they time,and r allthis Saktan, nothers. ofthesarva- the responsibility herlifeis Protecting prANa-nAthan. hers. Sheisnotherown sustaini for responsible be to her bhagavAn wants asthesole have HisguNAnubhavam she should see her. that theyatleastcameto compassion are sofullof th her tEjas,colorandbangles unlike despair, and good qualities”) மின்னாகத் ெதகின்ற enpurivuDaimaiSeppuminE ponnAgam pulgudaRkku ennAgattu iLamko’ngai tannAgat tiruma’ngaita’ngiyaSIrmArvarkku vE’nkaTattut minnAgattu ezhuginRamEga’ngAL! P D. A C. A antarAtmA himeSuddhas-tasminScabaha mAmprApsyatepati:| ASamseyam hariSreshThakshipram j~nAnam?”: guNa byjust survived sItAwho islike she “Does Hethink and will gettolivebyjustguNaj~nAnam ெபான்னாகம் ல்குதற்ெகன் ாிைடைமெசப்மிேன நாேடாம், விம்பித்தாம் என்னாகத் திளங்ெகாங்ைக தன்னாகத் திமங்ைகதங்கியசீர் மார்வற்கு, through. through. going is ANDAL what is This niRamE”. mAmai izhandadu “enma’ngai - Him from andtheyfeelvery have bhagavad-anubhavam, waters oftiruve’nkaTam. AS aLiyatta mEga’ngAL: “Oh compassionateclou “Oh mEga’ngAL: aLiyatta Avi kAttu iruppEnE: “How can I hold on to my life?” ANDAL knows that as a devotee, adevotee, that as knows my life?”ANDAL onto “HowcanIhold iruppEnE: Avi kAttu

It is the nature of bhAgavata-s that they have great enjoyment and happiness when they whenthey andhappiness havegreatenjoyment thatthey ofbhAgavata-s It isthenature asthecool areascomforting guNa-s gOvindan’s guNam: kuLir aruvi…gOvindan sure He is veryclearnow;Iam (“My mind URAM DDITIONAL DDITIONAL 8.4

THOUGHTS THOUGHTS virumbittAm nALtORum

FROM FROM ேமகங்காள், ேவங்கடத்த் ேவங்கடத்த் ேமகங்காள், S S R R I UV: I PBA: 215 guNa sankIrtanam when separated from Him. Him. from whenseparated sankIrtanam guNa vo guNA: || (rAmA. sundara.37-14). vo guNA:||(rAmA. will come and get me; He has innumerable, innumerable, get me;Hehas willcomeand weak anddesperatewhentheyareseparated ng her life. That is at have left her at this time, these clouds time, theseclouds at haveleftherthis objectiveofherlife.Itnowlookslike dsl!”. Unlike Him who has left her in Him whohaslefther dsl!”. Unlike

His responsibility, not responsibility, His

sadagopan.org sadagopan.org A. T He has a lot of liking for them. of liking He hasalot Thiscanbecomparedtoth who isdark-hued. love”. with thegreatest Your arrival Him this:“kOdaiiswaitingwithherheartandso onHis has periyapirATTiseated emperumAn have who “Ohclouds, theclouds: pleads with Periya pirATTi, who looks radiant like alightn wholooksradiantlike Periya pirATTi, and sa’nkIrtanam, doesgOvindanAma ifshe thatitmightnotbeenough kOdai decides RANSLATION “thirumangai thangiyaseer mArvan-malayappan nacchiyArkOlam” nacchiyArkOlam” mArvan-malayappan thangiyaseer “thirumangai ( MEANING ) FROM

S R I S 216 A T e lightning that the dark-hued clouds bear. So, cloudsbear.So, e lightningthatthedark-hued chest and hence named SrInivAsan. Pleasetell namedSrInivAsan. andhence chest HAKOPAN ul to be embraced by You and is waiting for ul tobeembracedbyYouandiswaitingfor ing, is seated onthe chest ofemperumAn, lightning as part of your bodies! My of yourbodies! aspart lightning ' S

TAMIZH

TREATISE : experience tosurviveand clingtoli vaksha sthalamcan'tlive awayfromit,howca is needed for the purushakAratvam for His devotees. Hisdevotees. for thepurushakAratvam for is needed tiruvAimozhi). nammAzhvAr's (SrI flower to thelotus place togoback this place forsomereasonattime-ag this greatness inseveral ways: B. A SennivaDa vE’nkaTam“. message. (“kala’ngAp-perunagaram” to SrIvaikuNTham All to message ANDAL's delivering she thesecloudsdon'tha intheprocess, enemies is askingLo give to the Ocean tocross had who HanumAn them to do is revealsthedarkclouds. asthelightning just tirumEni, to hued bhagavAn’sdark reveals ofmahAlakshmi form inthe sthalam. Itisasifthelantern itsimportancebecauseofth tirumEni gets of because that revealtheirexistence clouds orthe that riseintheskywithlightening, theclouds andsothereferenceisto nAgam -sky; Him. Nowsheisappealingtothe blueclouds. ofthe midst inthe appearing lightning point out: clouds clouds.The inthedark the lightning a lightnin shineslike chestand on bhagavAn's min- Agattu-Inyourbody, Literally, bodies”. ANDAL is rhetorically asking the clouds - is rhetoricallyaskingtheclouds ANDAL reachwheneverShe Sheiswithin sthalamjustso vaksha on His resides She permanently Even though She resides there already, She Even thoughSheresides chosenbymahAlakshmito is theplace This tannAgat tiruman’gai ta’ngiya SIrmArvark tannAgat tiruman’gai messa my “Convey SeppuminE: vE’nkaTattu… is:min-lightening, mEga’ngAL ezuginRa minnAgattu Another wayofinterpreting separated fromHim,theclouds is When ANDAL minnannamEnip nIlam uNDa likethe isradiant tirumEni 11)-paramAtmA's (taitt.nArA. bhAsvarA” “vidyullekheva Agattu min ezhuginRa mEga’ngAL: Agattu minezhuginRamEga’ngAL: “Oh Clouds DDITIONAL

THOUGHTS

FROM tiruvE’nkaTamuDaiyAn. She is not asking the clouds to go to go theclouds isnotasking She tiruvE’nkaTamuDaiyAn. clouds to unite them together. unite themtogether. clouds to fe beingawayfromthistirumEni? perumAn” (tiruviruttam29). S R I PVP: 217 alagillEn iRaiyum-ThereisnowayIwillleave V. N. vedAnta deSikan in his vyAkhyAnam for for vyAkhyAnam his in N. vedAntadeSikan V. the lightning in the sky. Similarly, bhagavAn's bhagavAn's Similarly, inthesky. lightning the e presence of periya pirATTi in His vaksha in Hisvaksha e presenceofperiyapirATTi resemble His tirumEni just as ubhayaveda-s just resemble HistirumEni g, ANDAL is reminded of Him whenshesees g, ANDALisremindedof If periya pirATTi who always resides on His His on who alwaysresides pirATTi If periya go to the easily reachable,“ma’ngultOi gototheeasily reside, without which she can't bear tolive. shecan'tbear withoutwhich reside, lightning. Because periya pirATTi is seated is seated periyapirATTi Because lightning. emphatically declares, lestShehastoleave emphatically ve to go through any of these ordeals in ve togothroughanyoftheseordealsin - mUnRam tiruvantAdi 51) to deliver her tiruvantAdi 51)todeliver - mUnRam ku: BhagavAn's vaksha sthalam has the hasthe BhagavAn'svakshasthalam ku: n anyone expect me, who is new to this to n anyoneexpectme,who isnew rd rAma's message to sItA, or fight with with fight or sItA, to message rd rAma's ge to tiruve’nkaTamuDaiyAn”. Unlike Unlike tiruve’nkaTamuDaiyAn”. ge to doesn't forget sure thatshe aremaking who have lightning aspartofyour have who

sadagopan.org sadagopan.org SrI UV is interpreting the phras the UV isinterpreting SrI has becomeweakbecauseof C. A samspRSeyam sakAmA'hamtathAkurudayAmmayi|| (rAmA. SokAbhikarSitai:| vyAghramgAtrai: yathA tampurusha sundara. 40-3) since He does not seem to understand this obvious situation. obvious this tounderstand notseem since Hedoes rakshaka bhAvam.ThiswhyANDALisaskingth rakshya- to is contrary This destroyed”. stand svarUpams our both says: “TellHimthat tole here;sheissendingamessenger situation belo to desire to forthe “something” not normal normal fortheownerto is toHim.It messengers send shehasto where state herintothis He hasforced Him. Butnow with of union desirous sh nature, withfeminine But asisconsistent she her, andasawoman Heloved much her how we kOdaiandkaNNan with Him.When to beunited seated on Your vaksha sthalam. What do I get? Whatdo Iget? vakshasthalam. seated onYour astiruma’ngai). identifies Her thepoin are aninseparableDuo.(SriUVmakes They for Herbody. Support His Bodyisalsothe but Atma svarUpam, divya for pirATTi’s onlytheSupport isnot thatbhagavAn theposition Thissupports ‘tiru ma’ngai’. of as instead fulfi desire to getthis herself exceptforHim. united is,permanently with Himinseparabl pirATTI irreversible, andforever. tobepermanent, anubhavam this shewants incident; one-time thatisa something tan Agam - ANDAL says: I am part of Your body just as periya pirATTi is. She gets to be be Shegetsto is. pirATTi justasperiya body of Your Iampart says: - ANDAL tan Agam She wants emperumAn; with this union get to birth have another to not want kOdai does tan Agattu iru ma’ngai - “He who has Periyapi “He whohas ma’ngai- iru tan Agattu beab “Do whateverisneededsothatIwill sItA pirATTi tellshanumAn: sItA pirATTi withHimjustasperiyAa wantstobeunited -ANDAL virumbi ko’ngai en AgattuiLam purivuDaimai: puri means desire. purivuDaimai desire.purivuDaimai purimeans purivuDaimai: of emperumAn. The goldentirumEni - pon Agam desires isnot thatANDALsointensely bhagavad-anubhavam -This nAL tORum DDITIONAL

THOUGHTS lled inthisbirthitself. separation from Him”. Him”. from separation

FROM e differently from SrI PVP, as e differentlyfromSrI S R I UV: 218 e did not express outwardly that she was equally shewasequally outwardly that not express e did t Him know of her pangs of separation. So, she pangsofseparation.So, ofher t Himknow t that the phrase ‘Agattu iru ma’ngai’ already ma’ngai’ already iru ‘Agattu thephrase t that ng to the owner. ng to kOdai isinsuch the owner. an awkward le to embrace my Lord with my body which Lord withmybodywhich le toembracemy e clouds to “go and tell Him” - SeppuminE, andtellHim”-SeppuminE, e cloudsto“go he owns;butitis desire tohavesomething naturally listenedtoallthisandenjoyedit. here refers to ANDAL's having the desire having thedesire here referstoANDAL's rATTi as partof His body”. Note that re together, it was natural for Him to tell itwasnaturalforHimto re together, y, so that she does nothaveanythingof she does y, sothat ‘iru ma’ngai’ - She who is, -Shewhois, ‘iruma’ngai’ tore apart hiraNyakaSipu to pieces with His strong and sharp nails”. and sharpnails”. withHisstrong to pieces tore aparthiraNyakaSipu from me by making me loseany intentofreturnin and askHimifHehas my figure because of virahafrom thetreesfall all overtheground!Goandtell that GreatLordaboutmyvirahatApam, tApam. He is the and of tiruvE’nkaTam same theskies spread allover Lordwho my separationfromHim rectify bhUta-s, “please pururshAkAra So,kOdaitellsthe insvApadESam. denote AcArya-s to sent asmessengers our purushAkAram. whois topirATTi, duerespect uDaiyAn with A, T சாற்மிேன தமாகில் சாிவைளகள் தான்ெகாண்ட டடந்தான், இரணியைன வள்கிரால் ஊன்ெகாண்ட ேதன்ெகாண்ட மலர்சிதறத்திறண்ேடறிப்ெபாழிர்காள், ேவங்கடத்த் வான்ெகாண் கிளர்ந்ெதந்தமாகில்காள், tAn koNDaSari-vaLaigaL tarumAgilSARRuminE Un koNDavaLLUgirAliraNiyanaiuDaliDandAn tEn koNDamalarcidaRat tiraNDErip pozhivIrgAL! vE’nkaTattut kiLarnduezhundamA-mugilgAL! vAn koNDu P E. A D. F Agam - BhagavAn's golden tirumEni. tirumEni. golden Agam -BhagavAn's -bha tanAgam Agam -theskywithlightning; here. When tiruma’ngaioccupiedHischest,Heb AS SeppuminE: According to tAtparya According SeppuminE:

Note the beautiful poetic useofthewordAgam poetic Note thebeautiful kOda is that pASuram ofthis The purport suvarNa:”. sarva eva “ApraNakAt mEni kaNDEn” pon “tirukkaNDEn - ponnAgam In this pASuram, ANDAL makes one more one makes ANDAL pASuram, In this URAM RANSLATION DDITIONAL ROM S 8.5 R I K R T SH

FROM HOUGHTS N ASV S A R MI I S :

A AIYA T HAKOPAN ’ NG ratnAvaLi 3,(“deSikAs-tatr ratnAvaLi A R 219 : ' ecame gold-colored;Agamcanrefertochest S g tomethebanglesthatHehasstolenaway gavAn's tirumEni; en Agam - my SarIram; pon - mySarIram; enAgam gavAn's tirumEni;

TAMIZH rain profusely such that the fragrant flowers profuselysuchthatthefragrantflowers rain by tellingHimwhatmystateofaffairsis”. i is sending her plea to tiruvE'nkaTam pleatotiruvE'nkaTam is sendingher i request to the clouds: “Oh clouds that clouds: “Ohcloudsthat request tothe here in all four lines of the pASuram: min min inallfour lines ofthepASuram: here

TREATISE a dUtA:”), clouds etc. are a dUtA:”),cloudsetc.are :

sadagopan.org sadagopan.org cool Him all down, she is asking them to give her message to her vE’nkaTanAthan. togivehermessage them asking alldown,sheis cool Him madeholybyHisstan whichhasbeen tirumalai their fall allovertiruvE’nkaTam, in tirumalai message toHim for her good. When these clouds ekastha hRdayA nUnam rAmam evAnupaSyati” - (sundara. 16-25) rAmamevAnupaSyati”-(sundara. ekastha hRdayAnUnam rAkshasya: naishA paSyati B. A flowers or fruits or trees; with aconc or trees; flowers orfruits aslimitless,but living. Theskyisdescribed sky, without have swallowedthewhole as ifthey Lord. withher in union interested only isalso she onlythinkofrAma, herbutcould trees around whocouldneithersee desire. LikesItApirATTi notcaremuch, she does these flowersforwhich me, whoislikeagarlandandnamedth andallyoudoisde together a lotofyougather bygoing moreuseful yourselves You canmake downall istheuseinknocking clouds: “What young boy, can't He come and help an equally young girl? can'tHecomeandhelpanequallyyounggirl? young boy, sv His tocomewith All shewantsisforHim ANDAL, He does not have to assume any suchas thedevAdi-devan,justtoelim stature His form that is inconsistent with Hishalf-man an of helped prahlAda,Hetookaform Greatness. shewantsthecloudstocarry message is the hasbecometheenemy help mewhenHeHimself and come not canbhagavAn was thecase, “Whenthis tells theclouds: ANDAL helped him. bha enemy, to behis out turned to prahlAda andassuch,normallytheclos father ofprahlAda pASuram. “What exactlydoyouwantustodo?”Shetells

These clouds rain only for thegoodofothe These cloudsrainonly (HanumAn says: This pirATTi doesnots says: ThispirATTi (HanumAn Thesecloudshaveoccupiedthewholesky ezhundamEga’ngAL: kiLarndu vAn kONDu An alternate interpretation is that kOdai is telling the clouds that just by knocking down down justbyknocking that theclouds istelling kOdai isthat interpretation An alternate iraNiyanai uDaliDandAn-“HeWhodestro ANDAL: areasking mega’ngAL ezhunda kiLarndu KoNDu thatthevAn Then itappears malar tEnkoNDa vE’nkaTattut DDITIONAL

THOUGHTS nEmAn pushpa phaladrumAn | nEmAn pushpaphaladrumAn

FROM entrated mind, she sees only rAman). mind,sheseesonly entrated S Sidarat tiraNDErip pozhivIrgAL: ANDAL is asking the the isasking ANDAL pozhivIrgAL: Sidarat tiraNDErip R I PVP: 220 these clouds have devoured the whole sky. havedevouredthe theseclouds to tiruvE’nkaTamuDaiyAn.WhenHecameand e garland - kOdai, unite with my emperumAn”. my emperumAn”. unitewith -kOdai, e garland inate an enemy to someone else. Forhelping anenemy to someone inate the yourheavyrains? honey-laden flowerswith rs. Now ANDAL is asking them to convey her her to convey them asking is ANDAL Now rs. arUpam intact. If He could come and help a come andhelp IfHecould intact. arUpam stroy alltheflowers.St gavAn became even closer to prahlAda and to prahlAda even closer gavAn became main purpose is to do tiruma’njanam to the tothe do tiruma’njanam is to main purpose as my messenger andunitingus.Itlookslike as mymessenger ding there. When the rains from these clouds ding there.Whentherainsfromthese ee the rAkshasi-s; she does not see these shedoesnotseethese rAkshasi-s; ee the yed hiraNyakaSipu”. hiraNyakaSipu was the wasthe hiraNyakaSipu hiraNyakaSipu”. yed d half-lion that was totally inconsistent with inconsistentwith that wastotally d half-lion est to his son. But when this closest relative relative Butwhenthisclosest est tohisson. the beautifulflowers,norfruits, them what to do in the second half of the second half them whattodointhe make the honey-laden flowers in the trees the in makethehoney-ladenflowers by refusingtorevealHimselfme?”.This consideration that the sky is their placeof consideration thattheskyistheir they have not helped in fulfilling her real fulfillingher in helped they havenot op doing this and make make and this op doing is: “Find out His tiruvuLLam andcomeback is: “FindoutHistiruvuLLam of Him inform and or not,foryourpartyougo to theclou message The situation. her pathetic united with Him. with united nan’gai” - San’gu is vaLai -bangle. isvaLai nan’gai” -San’gu the bang and health willpickup kOdai, her instead. with emperumAn orunion samSlesham her facilitating clouds tocreateconditionssuchthatth shewantsthe is notenough; but,that her viSlesham; this timeof herduring are torturing nOiSeppuminE nalam koNDanAraNarkku ennaDalai viLa’nkanipOl ula’ngunDa nilam koNDAnvE’nkaTattE Salam koNDukiLarnduezhundataNmugilgAL! mAvaliyai P C. A Whether He comes or not, her desire doesn't leaveher. or not,herdesiredoesn't comes Whether He may ornotcomply svatantran; so,He whether Hewillfulfillherwi vaLaigaL refertotwodifferentornaments. a ornament, Sari isan that is interpretation so beautifulandslenderthatthebangleswill her separati very leanasaresultof has become so SarivaLaigaLcanrefertothebanglesthat her. He letsANDALhave is enoughif Hands. It ofli unnaturalform transform Himselfintothis helpgive Unlikethis hiraNyakaSipu”. destroyed AS

SARRUminE: ANDAL is asking the clouds to isaskingthe ANDAL SARRUminE: tarumAgil: Hisgivingherthebangle vaLaigaL

SARRuminE: “Go and inform Him”. The reference Thereference Him”. inform “Goand SARRuminE: SincekOdaiusesthe tarumAgil: “ifHegives”. be interprete can -Thisterm Sari vaLaigaL tEn koNDa malar Sidara: kOdaiishappythat tEn koNDamalarSidara: nails,He sharp thestrongand “Using iDandAn: uDal iraNiyanai Un koNDavaLLugirAl URAM DDITIONAL 8.6

THOUGHTS

FROM uL meliyap pugundu, ennai pugundu, uL meliyap shes. This is because He is sarveSvaran andhencesarva- Heis This isbecause shes. nirandu ERippozhivIrgAL! S R I PBA: 221 nd vaLai is another orname nd vaLaiisanother ese flowers will become her bOgap-poruL by ese flowerswillbecome herbOgap-poruLby with her wishes. Then, why send a messenger? Then, whysendamessenger? her wishes. with and let me know what His tiruvuLLam is”. whatHistiruvuLLam and letmeknow are slippingawayfromherhandsbecauseshe on from Him. It can also mean thatANDALis can alsomean Him. It on from her belongings that He has stolenawayfrom her belongingsthatHehas mycondition”.Or, alternatively, the message ds is: “Whether He gives me my bangles back back me my bangles He gives is:“Whether ds keep slippingevenwhenHecomes.Another les will fit her well “San’gutan’gumunkai les willfither d in two ways. Sari can mean “slipping”, and and mean “slipping”, can d intwoways.Sari on and man, or destroy anyone with His own on andman,ordestroyanyonewithHisown n to prahlAda, He does not have to either havetoeither Hedoesnot toprahlAda, n find out His disposition and let Him know letHimknow His dispositionand out find the clouds are destroying the flowersthat the the cloudsaredestroying word 'Agil', it shows that she is doubting isdoubting thatshe itshows word 'Agil', s back just means that if He comes to He comesto means thatif back just s to Sari vaLai here is the desire to be be to hereisthedesire Sari vaLai to nt (bangles), andSari nt (bangles),

sadagopan.org sadagopan.org “nammai uDaiyavan nArAyaNan”. nArAyaNan”. uDaiyavan “nammai for getting mahAbali you toanasuransuchas not sending Iam me? helping be Shouldn't you them. andhelp the sakeofdevA-s beg for difficulties”). difficulties”). “You,whocansoothe aiya’ngAr: kRshNasvAmi A. T B. A நாரணற்ெகன் நடைலேநாய் ெசப்மிேன நலங்ெகாண்ட உலகுண்ட விளங்கனிேபால்உள்ெமயப்குந்,என்ைன நிரந்ேதறிப்ெபாழிர்காள், நிலங்ெகாண்டான் ேவங்கடத்ேத மாவைய தண்கில்காள், கிளர்ந்ெதந்த சலங்ெகாண் me by fulfilling my desire”. me byfulfillingmydesire”. yougive expecting anythinginreturn, and without hereis:“Youunde Theimplication over thesky. upth Elakkuzhambu”, thesecloudsarepicking “Elakkuzhambu, shouting thestreets, sellingin andkeep towater other spices see me”. be, then,Hewillcometo caused inform HimonmynaDalainOi(disease ofmyhealth.Icannotevenstand depleted me butwith on theoutside, fine Ilook mosquitoes. usurped all my strength.Ihavebecomelike worlds. JustasHecheated mahAbali,entering tvatvaradarshabhAt” -“Ineedonlythreefeet “vAmana, vipra,mAyAmANavakaandhari”, her yearningforLordvE’nkaTavan. because of shell”. the outside leaving only mosquitoes drained ofallitsinnercontentsby all mylife,andIam practically drainedmeof miserable stateinwhichHehasleftme. mahAbali! and gotthethreeFeetoflandfrom on thevE’nkaTaHillsthatbelong these waters mAvaliyai nilam koNDAn vE’nkaTattE:“You clo koNDAn mAvaliyai nilam taN mugilgAL: “Yourappearanceitselfissoothing taN mugilgAL: and people addcardamom Justassome mugilgAL: taN kiLarnduezhunda Salam koNDu tothe isnarrating kOdai pASuram, In this “Oh cloudsthatrisehighcarryingthecold DDITIONAL RANSLATION

THOUGHTS

FROM S R I S

FROM

A T HAKOPAN S R I PVP: 222 ' S like aviLAm-pazhamthathasbeenthoroughly

Go and deliver the message to Him about the the about Him messageto and deliverthe Go out anystrengthleftinme.Hehascompletely of land”.mahAbaliagreedandlostthethree the viLA’nkani thathave viLA’nkani been eaten the by big asked mahAbali - “trINi padAnyeva vRNe -“trINipadAnyevavRNe askedmahAbali TAMIZH e waters, and then they rise upandwanderall e waters,andthentheyrise by deception, or just general weakness); may bydeception,orjustgeneralweakness); may that have eaten away the inside of the fruit thathaveeatenawaytheinsideof anything for me. I am only sending you to you sending only me. Iam for anything to the One who came in the form of vAmana formofvAmana the the Onewhocamein to has totally entered into my thoughts and and mythoughts hastotallyenteredinto and soothing waters andwhothendeliver waters andsoothing Shesays:'MyvE’nkaTavan,whoiscalled straight and am fainting constantly. Please constantly. am fainting straight and into his yAgaSalai, He got into me and me Hegotinto yAgaSalai, intohis rtake so much pain to carry all the waters, paintocarryallthewaters, rtake somuch with just appearance, must ward away my with justappearance,mustwardaway clouds theveryweakstateofherhealth to others. In the same way, you must help youmust toothers.Inthesameway, uds liveintheplacewhere Hecameto ; do you have to rain in addition?” (SrI ; doyouhavetoraininaddition?”(SrI

TREATISE :

will giveherhealthbacktoher”. womanlyqual and nalam(happiness for kOdai’s You clouds, havelotofsimilarities if He can showhealth; nAraNangotintomeandtookawaymy Himself youandHimis- The onlydifferencebetween to me ofyouarecool.Bothra mahAbali. Both outside. alsorose(calammeans emperumAn cloud-hued Go and tell Him: “You - emperumAn, and we - சங்கமா கடல்கைடந்தான் ta’ngumEl enAvita’ngumenRuuraiyIrE kukumattinkuzham ko’ngai mEl viNNappam ce’nkaN mAlSevaDik-kIzhaDivIzhcci Sa’nga-mA-kaDal kaDaindAnta P C. A her thoughts, her bangles and everything else from her. herbanglesandeverythingelsefrom her thoughts, completely. Similarly,emperumAnembracedkO it makescontactwiththeoutsideofshell therain. in theskyandpourdown coming fromadistancethatwaterisavailableth in the vessel, water opening from the place,and in ahigh kept calledSAikarakam willbeavessel day, there hot will be falling down to the face level. This is in anindication to people தங்குேம ெலன்னாவி தங்குெமன் ைரயீேர தங்குெமன் ெலன்னாவி தங்குேம குங்குமத்தின் குழம்பழியப் குந்,ஒநாள் ெகாங்ைகேமல் ெசங்கண்மால் ேசவக்கீழ் அழ்ச்சி விண்ணப்பம், and tellHimaboutmydesperatestate. waitformetohavesendthis He wouldnot sitt standing, oscillating between AS

ula’ngunDa viLA’nkani pOl uL meliyap pugundu: ulan’gu is a kind of huge mosquito. As As mosquito. huge of kind ulan’gu isa pugundu: uLmeliyap pOl viLA’nkani ula’ngunDa Oh clouds, you and emperumAn havealotof Oh clouds,youandemperumAn where water isofferedtothethirstyonavery taN-nIrppandal, Erip pozhivIrgAL:Inthe nAraNarkku en naDalai nOi SeppuminE: SeppuminE: ennaDalainOi nAraNarkku URAM DDITIONAL 8.7

THOUGHTS

. Just as You begged mAvali for devas’ lands, we are begging devas’lands,wearebegging mAvalifor . JustasYoubegged FROM ing, falling down, getting up, etc., because of the separation, separation, becauseofthe getting up,etc., ing, fallingdown,

தண்கில்காள் N mugilgAL,vE’nkaTattuc- bu azhiap-pugundu, oru nAL bu azhiap-pugundu,oru S R

I UV: 223

message. Sothisisonly health. Mydisease(naDalai nOi)willvanish in whatever is needed over tiruvE’nkaTam. in whateverisneededovertiruvE’nkaTam. dai and in the process stole away her health, process stoleawayherhealth, dai andinthe of vilAmpazham, it drains the juice inside of vilAmpazham,itdrainsthejuiceinside you arerightbeforemeandtakeawaymy ere. Justlikethat,thecloudsclimbhighup similarities. You rose up being water laden; waterladen; Youroseupbeing similarities. If He had this naDalai nOi involving naDalainOiinvolving He hadthis If ‘an excuse’) from togetsomeground ities). If You give Yourself to kOdai, it it kOdai, to Yourself You give If ities). ,

ேவங்கடத்ச் ேவங்கடத்ச்

MY naDalainOi.Go MY

sadagopan.org sadagopan.org and embraces me with love, life will remain in mewithlove,lifewillremain and embraces tellHimth that specialtrip, makes if He these circumstances. under of awoman suffering know the The messageneedsto humility. message with kOdai.) kANDam 36-44,heretiruvE’nkaTamudaiyAnis afterlosi for me”(JustasrAmacouldnotsleep hasnot is becauseHe His redeyes.It look at He when Him for much so is suffering kOdai tirupati toshowHisvAtsalyam-filledeyes red-hued lotuspetal. ocean. the ofchurning ordeal strenuous showering theircoolingwatersthatitisas kRshNasvAmi -SrI her prayers in accomplishing is thatli implication belong. (The these clouds It resides”. churned theMilkOcean the Onewho over. up andspilled ocean rose bottom ofthe down inthe oceansuch huge the devotees desired,andchurned B. A A. T her bodygetsdisturbed. she hasappliedon kumkumam embracesuchthatthe with Histight blesses her one dayand Feet, thattheonlywaykOdaiwill His message at withlots Oceanstudded greatMilky churned the fulfilling her request that she will be rid of her naDalai nOi and get tolive. nOiand she willberidofhernaDalai request that fulfilling her tiruppARkaDa the mahA lakshmiafterchurning of form inthe thegreattreasure who obtained SrInivAsan asabovetotiruppati serious message pugundu oru nAL ta’ngumEl en Avi ta’ngum: “Even for a day, even once, if He comes ifHe evenonce, day, “Evenfora ta’ngum: enAvi nALta’ngumEl oru pugundu ennAvi ta’ngum: “In case He thinks that it is “AtHisFeet”.Goandpros SEvaDik-kIzh: “He helped the deva-s, who wereaftermaterial “He helpedthedeva-s,who Lord mAl: TheGreat vE’nkaTattuc-ce’nkaN water-beari kaDaindAn taNmugilgAL:“Thecool There is another reason why His eyes areso why Hiseyes There isanotherreason Sa’nga mA-kaDal kaDaindAn: He strained strained He kaDaindAn: Sa’nga mA-kaDal residenceoftheOnewho whichisthe totiruvE’nkaTam, Oh Greatcloudsthatbelong Deciding that shyness and hesitationareof shynessand that Deciding DDITIONAL RANSLATION

THOUGHTS

FROM

S R I S

FROM A T HAKOPAN S R I PVP: at thereisawayformeto live”. to those who required whorequired to those 224 ' S ving in His land, the clouds should help kOdai shouldhelp the clouds His land, in ving is notcominganyway, be delivered because He being a man maynot aman Hebeing deliveredbecause be my body”. For all the pains she undertook in all thepains body”.For my if they are trying to comfort Him after His if theyaretrying His tocomfortHimafter

been sleeping as a result of His greatlonging of aresult sleepingas been TAMIZH ng sItA - “anidrah satatam rAma:”-sundara sItA -“anidrah ng no use to her any more, kOdai sends a very very sendsa more,kOdai use toherany no too late and kOdai might not get toliveeven not too lateandkOdaimight trate at HisFeetanddelivermyhumble trate not sleeping becauseHedoes nothave notsleeping aiya’ngAr). These clouds are so soothing in aiya’ngAr). Thesecloudsaresosoothing of tiruvE’nkaTam whose eyes resemble the of tiruvE’nkaTamwhoseeyes is in the land of this Great emperumAn that emperumAn of thisGreat the land is in His own tirumEni to give whatever His whatever togive His owntirumEni continue to live is if He comes at least for red. “Oh clouds! If you wonder why this whythis red. “Ohclouds!Ifyouwonder that all the Sa’ngams that werelyingdeep Sa’ngams thatallthe things. Inorder tooffset that, Heto came l filled with Sa’nkhams. It is only by His l filledwithSa’nkhams.Itisonly of conches! Please go and deliver this Pleasegoanddeliver ofconches! ng cloudsthatbelong ng

TREATISE nothing but Him”. nothing : you cangotoHimand totheHillswhere request on ANDAL's behalf). behalf). request onANDAL's meaning wesawearlierwasthattheclouds A. T வார்காலத் ெதாநாள்தம்வாசகம்தந் தளாேர நீர்காலத் ெதக்கிலம்பழஇைலேபால் ழ்ேவைன, ேபார்காலத் ெதந்தளிப்ெபாதவனார் ேபர்ெசால், கார்காலத் ெதகின்றகார்கில்காள்,ேவங்கடத்ப் vAr kAlattuorunALtamvAcakamtanduaruLArE nIr kAlattuerukkilam-pazhailaipOlvIzhvEnai porudavanArpErSolli pOr kAlattuezhundaRuLip kAr kAlattuezhuginRakA P D. A C. A is notenoughfor day? Theansweristhatit isitenou everyday, applying kumkumampaste me”. greatafeattoge that toperform have doesn't I have become weak and feeble like the dry,parc I havebecomeweakand feeble like supports Hisdevoteesby evengoingtothebattl withgreatviraha tAPamtheva chanting out of hand, and shewillliveonlyif out ofhand, gone situation hasnow - that iruppEnE” kAttu Avi pADi guNam had declared:“gOvindan decorating herself.Shekeepsapplyingitever forHimbycontinuously herselfready soshekeeps and she isaparatantrai, other hand, is asvatantran,andit is everwet.He applied is This selfisallmangledup. applied onher AS

ANDAL says: BhagavAn worked so hard to get mahAlakshmi from pARkkaDal; He pARkkaDal; from mahAlakshmi hard toget workedso BhagavAn says: ANDAL - ANDALusesthesewordstorefe aDi vIzhcci “Oh clouds that appear on the tiruvE’nkaTa Hills during the rainy season! I keep I keep therainyseason! Hillsduring onthetiruvE’nkaTa “Oh cloudsthatappear kuzhambu aziyap pugundu: He should embrace Heshould pugundu: kuzhambu aziyap URAM DDITIONAL RANSLATION DDITIONAL 8.8

THOUGHTS THOUGHTS

FROM S R r mugilgAL!vE’nkaTattup I S

FROM FROM A T HAKOPAN He personally comes and embraces her. embracesher. He personallycomesand S S R R I PBA: I TSR: 225 her bhOgam; but it isenoughforhertolive. but her bhOgam; y day without losing hope. In pASuram 3,kOdai y day hope.InpASuram without losing rious names of tiruvE’nkaTamuDaiyAn, who rious namesoftiruvE’nkaTamuDaiyAn, ' t me. All He has to do is to come and embrace andembrace to come is me. AllHehastodo t S because all the kumkumam etc. that she has has etc. thatshe allthekumkumam because is difficult to say when He will come; on the willcome;onthe difficult tosaywhenHe is

should prostrate at His Feet and make the the atHisFeetandmake should prostrate gh if He comes and embraces her just for one for one herjust He comesandembraces if gh TAMIZH hed, summer leaves that fall down as soon as hed, summerleavesthatfall downassoon efront and fighting for them. In this process, Inthisprocess, andfighting forthem. efront r toherselfasHisadiyAL.(Thealternate her such that all the decoration she has she has her suchthatallthedecoration

TREATISE

:

sadagopan.org sadagopan.org enemy of His devotees. enemy of intensely becauseofrAvaNa,tooktothebattlefie Lord rAma victorious”. communicating her message to bhagavAn. message tobhagavAn. her communicating (conveyed torAma)”.kOdaiistellinghermess byyourwords puNyam 39-10-“get -sundarakANDam avApnuhi” “vAcA dharmam greatpuNyam hanumAn rAma willgive to message her communicating hanumAn that show His face, is He also determined not to u come to me at least sometime in the near future?” inthenear at leastsometime me come to the rain falls on them. Even if He doesn't come today, can He not give His word that He will பதியாக வாழ்ர்காள்! 'பாம்பைணயான்வார்த்ைதெயன்ேன, ேபாெலந்தமாகில்காள், ேவங்கடத்ைதப் மதயாைன vadai SeydAnennumSol gati enRumtAnAvAnka vArttaiennE! pAmbu aNaiyAn padiyAga vAzhvIrgAL! VE’nkaTattaip mada yAnaipOlezhundamAmugilgAL! P C. A B. A reference to the nighaNTu - vArdal, pOdal, ozhugal ivai neDumaiyAgum. ivaineDumaiyAgum. -vArdal,pOdal,ozhugal reference tothenighaNTu name.” His falter andfalldownassoonIutter on them,I rain dropsfall because ofseparationfromHim.Justasthe has onlybecometh instead, this times; but theirenemies. devotees anddestroying areindireneedofHim,and His devotees appear onlyattheappropriate(rainy)seasonwi Soyou me ofHistirumEni. hue thatreminds your by soothed atleast Iam tirumEni. His of color timebearingthe inthat least youcame rainyseas Hedidnotcomeinthe “Even though AS

“Hewh ezhundaRuLip porudavanAr: pOr kAlattu He “Eventhough aruLArE: tandu tam vAcakam - Thisreferstosometimein vAr kAlattu chanting pEr Solli..vIzhvEnai:“Ithoughtthat rainyseason. -Ohdarkcloudsthatariseduringthe ezhuginRa kArmugilgAL kAr kAlattu URAM DDITIONAL DDITIONAL 8.9

THOUGHTS THOUGHTS took His incarnation in order to inorder he incarnation His took rudAdu OrpeNkoDiyai vaiyagattAr madiyArE

FROM FROM S S R R I PVP: I PBA: 226 e cause of my awareness of my intense despair my awarenessofintense e causeof parched leaves fall down immediately whenthe parched leaves falldownimmediately the future. SrI kRshNasvAmi aiya’ngAr gives SrIkRshNasvAmi thefuture. obtains His color (greatness) by helping His color (greatness)byhelpingHis obtains His tter even a word to me?”. sItA pirATTi said to evenawordtome?”.sItApirATTi tter th their dark hue, He also appears onlywhen th theirdarkhue,Healso are most welcome here”. Just as the clouds Justasthe mostwelcomehere”. are ld and came out victorious by destroying the the andcameout bydestroying ld victorious engers (the clouds) to attain puNyam by by clouds) toattainpuNyam engers (the on asHehadpromised,Iamgladthatat His tirunAmam will lift me up in my hard willliftmeupinmyhard tirunAmam His is determined not to come to me and me to nottocome isdetermined o took to the battlefield and came out and came battlefield o tooktothe lp His devotees who were suffering His devoteeswhowere lp going to respect Him anymore” Himanymore” going torespect bhaktas, the world is going tosa worldisgoing bhaktas, the word from SeshaSAyi? If He doesn't care enough to remember that He is the Protector of His B. A A. T மதியாேர வைதெசய்தான் !'என்ம்ெசால்ைவயகத்தார் கதிெயன்ம் தானாவான்கதா,ஓர்ெபண்ெகாைய elephant!”. The Sruti declares -eshahveyAna elephant!”. TheSrutideclares gives happiness to the jIvAtmA. Here tiruvE’n Here happiness tothejIvAtmA. gives mada yAnai pOl ezhunda mA mugilgAL - “Oh great clouds that riselikeamad -“Ohgreatcloudsthat mada yAnaipOlezhunda mAmugilgAL and mad elephants that rushlike “Oh clouds DDITIONAL RANSLATION

THOUGHTS

FROM S R I S

FROM A T “pAmbaNaiyAn vArtthai” “pAmbaNaiyAn y that He was the cause of th the causeof y thatHewas HAKOPAN S R I PVP: 227 ' S

kaTam uDaiyAn has given lot of happiness to lotofhappiness hasgiven kaTam uDaiyAn

ndayAti (taittirIya. (taittirIya. ndayAti TAMIZH are stationed in tiruvE’nkaTam! What is the are stationedintiruvE’nkaTam!Whatis

TREATISE e death of agirlandisnot e death Ananda. 7) - ParamAtmA Ananda. 7)-ParamAtmA :

sadagopan.org sadagopan.org not existalso.Evenifwe live, wewillliveon rAghava! sItaicannotex living: “Oh, good asnot decl lakshmaNa 53-31, kANDam AraNya rAmAyaNam her. In to herisdestroying coming His not but emperumAn, of in theform support Similarly,kOdai equivalent tokillingtheplant. is ofonasupport instead ontheground avine grow Making ofagirl”. form in the shrub seem toeitherbeconcernedabout saw; so if He does not protect ANDAL, it is other. eagerly lookingouttofindacetana is bhagavAn we seeinnAnmugan always protectthem.As His theywillnotbe say sometimes and to Him well as to the asura-s who are notdevotedtoHim. well astotheasura-swho behavior reflects this happines this reflects behavior enjoyed infatuated elephants.Alsotheyhave behavelikethe andsotheseclouds HistirumEni, byalwaysshowing them these clouds on whom He is lying down; so, you should know what His words are”. whatHiswords know so,youshould islyingdown; on whomHe with ti “Youareveryintimate AdiSeshan?”. tirumozhi 11-5).Alifedevotedtoempe that isworthliving asthelife tiruvara’ngam in SrI aslife asblissful is tiruvE’nkaTam anubhava andconstantbhagavad uninterrupted whohave getting toenjoyparamapadanAthan;youareblessedlikethenityasUri-s some for towallow muktas whohad than the blessed even more moksha. Youare of thosedesirous mumukshus, thanthe are morespecial that you soblessed over;youare are functions place”. “You arenotlike peoplevisiting bhRgu10.6). annam -tai. Or peN koDiyai vadai SeydAn ennum Sol:“The ta ennum SeydAn vadai Or peNkoDiyai aswejust istoprotect BhagavAn'ssvarUpam concerned”. being “Without - karudAdu enRum: Unlike jIvAtmA-swhoareunpredicta enRum: Unlike BhagavAn's Divine Feet are theprotectionfo Divine Feet BhagavAn's gati enRum tAnAvAn:AsSlokam2 gati enRum “Youwho vE’nkaTattaip padiyAgavAzhvIrgAL: pAmbaNaiyAn vArttai ennE:“Whatistheme vArttai pAmbaNaiyAn sarvadA caraNadvandvamvrajAmi SaraNamtava|| | devAnAm dAnavAnAmcasAmAnyamadhidaivatam s (asdeclaredintheSruti- this or does not realize this. this ordoesnotrealizethis. rumAn is what should be called “life”. shouldbe is what rumAn of the jitante stotra states, states, the jitantestotra of 228 - “nallArgaLvAzhumna ly for a muhUrtam like a fish out of water”: out ly foramuhUrtamlike fish divyadeSams oftirunALandleavingafterthe divyadeSams ruvE’nkaTam uDaiyAn, just like the AdiSeshan justliketheAdiSeshan uDaiyAn, ruvE’nkaTam vaikuNTham. Later on, she refers to living in toliving Later on,sherefers vaikuNTham. a blemish on His svarUpam. But He does not ButHedoes His svarUpam. ablemishon live permanently in tiruvE’nkaTam. Thus, you intiruvE’nkaTam.Thus, permanently live bhagavAn uninterruptedly, and again their their andagain uninterruptedly, bhagavAn is like a koDi (vine) who needs to cling to the is likeakoDi(vine)whoneedstoclingthe tiruvantAdi 60 - “AL pArttu Uzhi taruvAi” - 60-“ALpArttuUzhitaruvAi” tiruvantAdi whom He can protect on some pretext or the or the on somepretext protect whom Hecan time in the quagmire of samsAram before before samsAram of quagmire the in time m”. Here ANDAL considers that life in that lifein considers m”. HereANDAL aDimai, He is alwayspredictableandwill He aDimai, ist separated from you; if I lose you, I will from you;ifI lose you, ist separated ble, and sometimessaytheywillsurrender ble, r the deva-s who are devoted to Him, as Him, as to aredevoted deva-swho the r ssage from the One Who is reclining on is reclining ssage fromtheOneWho live in tiruve’nkaTam asyourdwelling live intiruve’nkaTam lk that he deliberately killed a flowering lk thathedeliberatelykilledaflowering ares that livingwi ares aham annam aham annam aham aham ahamannam annam aham Lir ara’ngam” (nAcciyAr (nAcciyAr Lir ara’ngam” thout bhagavAn isas bhagavAn thout destroyed, she does not want any blemish to be want anyblemishto destroyed, shedoesnot eDutta is destroyed?She“periyAzhvArpeRRu is bothering andthis rakshakan, that Heisthe to herintime,Heisgoing not coming If “inRi amaiyAmai”. istermed nAyakan. This though th is alive,even because hernAyakan any more”. Itis (Protector) well known in tami A. T ஆகத் ைவத்ைரப்பார் அவரயாராகுவேர. ைவயர்ேகான் ேகாைததமிழ், ேபாகத்தில் வவாத விண்ணப்பம், விதில் ேவங்கடக்ேகான் ேமகத்ைத நயந்ைரெசய், நாகத்தி னைணயாைனநன்தலாள் Agattu vaittuuraippAr tamizh bOgattil vazhuvAdapuduvaiyarkOnkOdai viNNappam mEgattai vE’nkaTak-kOnviDutUdil nAgattin aNaiyAnainan- P D. A C. A has becomealiar”. Hesays two tongues; He alsohas AdiSeshan, caramaSlok andutteredthe mathurA came totiru Itotallybelieved thewords Si’ngAdanamAm). privilegetotiru Him justasHegivesthe willsaythismore ANDAL my back). behind saysome Hewill two tongues(inotherwords, perhead.Soitisnowonder thatHe tongues AS

pAmbaNaiyAn - “I was hoping that He would give me the privilege of kai’nkaryam to to He wouldgivemetheprivilegeofkai’nkaryam that -“Iwashoping pAmbaNaiyAn two with heads, thousand theAdiSeshanwhohas on He isreclining - pAmbaNaiyAn “Peopleofthewo madiyArE: vaiyagattAr URAM DDITIONAL RANSLATION DDITIONAL muhUrttamapi jIvAvo jalAt matsyAvivoddhRtau || muhUrttamapi jIvAvojalAt na casitAtvayAhInAcAhamapirAghava| 8.10

THOUGHTS THOUGHTS

FROM avaraDiyArAguvarE S nudalAL nayanduuraiSei nudalAL R I S

FROM FROM A T HAKOPAN S S R R I UV: I PBA: 229 anantAzhvAn (note: SenRAl kuDaiyAm irundAl irundAl SenRAlkuDaiyAm (note: anantAzhvAn have apavAdam (disrepu apavAdam have directly in a later tirumozhi (10.9). (10.9). directlyinalatertirumozhi ' Himself istheGreatest S something anddoes something else and thus kOdai is going to be destroyed becauseofHis going tobedestroyed is kOdai

of kaNNan,wholeftHisSeshaSayanamand associated with emperumAn because of this. withemperumAnbecauseof associated kOdai. Why should it bother her, even as she Whyshoulditbotherher,evenasshe kOdai. TAMIZH e nAyaki is temporarily separated from her fromher separated is temporarily nAyaki e

thing in front of me, and a different thing thing a different of me,and infront thing peN piLLai”; so, even though she might be she mightbe so,eventhough peN piLLai”; rld will not accept You as a rakshakan will notacceptYouasarakshakan rld am from the chariot. But, alas! Justlikethe chariot. But, am fromthe zh literature that a nAyaki is aliveonly thatanAyaki zh literature

TREATISE : among those who have have thosewho among te); nobodywillaccept

sadagopan.org sadagopan.org I willcometoHim,andislyingin that is left is for you, clouds, to go and give my message to emperumAn; He is expectingthat B. A came and stood in tiruvE’nkaTam Hills just in tiruvE’nkaTam came andstood the experienceofreceivingmessen want tolose from tokOdai cloudscame the first; sitA theonesthatcametothemfrom messengers, as use that both the twois The similaritybetween two. the between only difference theacetanacloudsof ANDALsends rAma. Here, in vyAkaraNam whowasproficient sent hanuman, the clouds insending uDaiyAn tiruvE’nkaTam servicetoemperumAn. snakebedand do toletherclimbonthis fitenough countenance will get the bhAgyam to perform ni toperform will getthebhAgyam bhagavad anubhavam.ThosewhoholdthesepASura bykOdai,thedaug beenoffered His bed,have expressing herintenselovetowardstiruvE need not go through the pain that she is going through, and the mere thought, understanding merethought, andthe through, isgoing she pain that the through need notgo bhagavAn!” with to unite kOdai seeks feel should Him.They willseek desires bhagavAn who whichone with intensity here.Weshouldhaveitin indicated our heartthatthisisthe with bhagavAn isnaturallyfedbythislineage. with bhagavAn on Hiscomingback,etc.Beingthedaughterof feeling tArEnennal, ammam bAlak krIDaigaL, vA,pUcUTTal,kAppuiDal, kuzhalvAral,kOlkoNDu uNNudal, kAdukuttal,nIrATTam, paruvam, accOppa naDaip paruvam, taLar keSavarNanam, tAlATTu,ambulip pAdAdi tirup through leading piRandinil” nambi kESavan with “kaNNan starting mADa’ngaL”), periyAzhvAr enjoyedemperumAnwithoutanyvo bhagava isseeking She significant. herself is mEgattai vE’nkaTakkOn viDu tUdil viNNappam: “ANDAL’s humble requestto “ANDAL’shumble viNNappam: viDutUdil vE’nkaTakkOn mEgattai abeautifulandexquisite hassuch who nal-nuDalAL-She(ANDAL) nannudalAL: nAgattin aNaiyAnai: “He Who has tiruanan “HeWho nAgattin aNaiyAnai: These pASurams in tamizh sending thecl These pASuramsintamizh aDiyAr AguvarE:Those who canchantthesepASu Agattu vaittu uraippAr: The spirit with wh The spirit Agattu vaittuuraippAr: kOdai:Th kOn bOgattil vazhuvAdapuduvaiyar “The LordofthevE’nkaTa vE’nkaTak-kOn: DDITIONAL

THOUGHTS

FROM His snake bed, waiting for me”. waiting for Hissnakebed, tya kai’nkaryamto emperumAn. S R I PVP: tirumalai where gOvindanisstationed). tirumalai 230 ruvam, puRam pulgudal, pUcci kATTudal, mulai mulai pUccikATTudal, ruvam, puRampulgudal, to receive the messenger from kOdai. toreceivethemessengerfromkOdai. ’nkaTam uDaiyAn who has tiruanantAzhvAn as who hastiruanantAzhvAn uDaiyAn ’nkaTam d anubhavam that is inherited by her lineage. byherlineage. isinherited d anubhavamthat their nAyakaninitially(rAmasenthanumAnto their hter ofperiyAzhvArwhoisfilledwithextreme gers afterHisrAmAvatAraexperience,andso gers sorry about ‘kanRin pin pOkkinEn’, rejoicing rejoicing pinpOkkinEn’, sorry about‘kanRin such an AzhvAr, her intense desire for union union desirefor herintense suchanAzhvAr, paruvam, Se’nkIraip paruvam, cappANip paruvam, paruvam, Se’nkIraip as her messenger”. In rAmAvataram, sItai sItai InrAmAvataram, hermessenger”. as tAzhvAn as His bed”. ANDAL feels - “All feels-“All His bed”.ANDAL as tAzhvAn ich we shouldchantthesepASuram-sisich id, right from His tiru avatAram (“vaNNa id, rightfromHistiruavatAram(“vaNNa Hills”.Itlooksli ouds as a messenger to bhagavAn andouds asamessengerto s established by indiran, as a messenger to by indiran,asamessenger s established tirumalai as her messengers. Thisisthe hermessengers. tirumalaias in their hearts - “Oh, how intensely this this how intensely -“Oh, hearts intheir e adjective that kOdai uses to describe kOdaiusestodescribe adjectivethat e ms deartotheirheartsandchant them rams with this intensity in their heart intheirheart intensity rams withthis ke emperumAn did not not ke emperumAndid someone else. SrI kRshNasvAmi aiya’ngAr SrIkRshNasvAmi someone else. Seshatvam shouldbeavoided. Seshatvam is themost we desire,Seshatvam things that sl to asreferring be taken pramANams areto theslaveryto to sayhowsweet do wehave slavesof Weseehusbands being purushArtham. parama Seshatvamis thatbhagavad andshowed appearedontheearth our AzhvArs notion, thiswrong todisprove Inorder to beavoided. is also slave ofemperumAn being a C. A is happiness. of self sorrow; allindependence is theworkofadog;that messengers. ANDAL the joyofbhagavadkai’nkaryamthat deep de ofthisneedforthe and appreciation forehead assheislookingupattheclo bedasHisConsort. His anantAzhvAn withHimin be united Some mayreadthesestatementsfromasupe tAm pariva tasmAt sevA Sva-vRttir-vyAkhyAtA theword“aDiyAr” minds, people's In some nal nudalAL - She who has a beautiful forehead. Describes the beauty of ANDAL’s Describesthe beautyofANDAL’s nal nudalAL-Shewho has abeautifulforehead. nAgattin aNaiyAnai-OneWhohasanantAzhvA arvam paravaSam du:kham sarvam sarvam arvam paravaSamdu:kham DDITIONAL

THOUGHTS should be avoided totally. should beavoided

FROM S R uds and praying to tiruve’nkaTamuDaiyAn. totiruve’nkaTamuDaiyAn. uds andpraying AtmavaSam sukham (4.160) - AtmavaSam sukham(4.160) I UV: sweet emperumAn will be? sweet The saidmanusmRti emperumAn gives references from smRti: manu from givesreferences 231 sire towardsHimwillle avery to anyone other than emperumAn. In In than emperumAn. other avery toanyone their wives, and enjoying it as a bhogam; itasabhogam; theirwives,andenjoying enjoyable. Itisonlyinothercasesthat enjoyable. may evoke the sense of being aslaveto sense ofbeing evokethe may rficial point of view and might think that that think viewandmight pointof rficial is seeking by sending the clouds asher the sending is seekingby rjayet (4.6) - Being a slave to someone else rjayet (4.6)-Beingaslavetosomeone n as His bed. Shows ANDAL’s desireto ANDAL’s n asHisbed.Shows Any slavery to others is others is Any slaveryto ad them to experience ad them toexperience

sadagopan.org sadagopan.org koDumingaL koDIrAgilkOzhambamE” koDumingaL koRRavanukku ivaLAmenRueNNik mAliru’ncOlai emmAyaRkkuallAl maRRavaRkku ennaipESaloTTEn pADavum ADakkaNDEnanRippin paRRi ninRuAyarkaDaittalaiyE curuL pa’nginEttirattAlaNindu “cuRRi ninRuAyargaLtazhaigaLiDac A. T I they enjoyed her pASurams, theyshoweredprofus they enjoyedherpASurams, c would not they but tirumalai, to her messenger (viNNIlamElAppu),shetriedtosendthe clouds as tenpASurams kaNNan. Intheprevious tirumozh ofthis thetenpASurams world through mind saying thattheyareoutoftheir ofti Lord Great this otherthan her toanyone one else. mannan andno only tirumAlirumSOlai (the AyarpADigirlwhosecharacter periyAzhvA aroundHim.HavingseensuchgreatbeautyofkaNNan,thegirl vishNucittai dancing inglee forHim,and drRshTi SuRRal anddoing houses oftheir infront stand Him making feathers sunlig direct Him from His headtoprotect outofleavesand over holding them pals makingumbrellas window thesceneofkaNNan's he how her words;hedescribes kaNNan through always: in hermind kaNNan wasfixedfresh of words periyAzhvAr singsthe perumAL. ofthis hisanubhavam expressing her ea tirumAliru’ncOlai. From NTRODUCTION kOdai never forgot this pASuram; treading in her father's path, she also declares to the father'spath,shealsodeclarestothe treadinginher forgotthispASuram; kOdai never atiru becomes In thispASuram,periyAzhvAr stationedin perumAL sundararAjap alwayshad aspeciallikingto had ANDAL RANSLATION N SrI ANDALsametara’ngamannArtiruvaDigaLESaraNam ஸ்ரீஆண்டாள் ஸேமத ஸ்ரீரங்கமன்னார் திவகேளசரணம் ஸ்ரீஆண்டாள் ஸேமதஸ்ரீரங்கமன்னார் நாச்சியார் திெமாழி9-சிந்ரச்ெசம்ெபா A CCIY

FROM A R S

R TIRUMOZHI I S rly childhood, she had heard her father's devotional pASurams pASurams rly childhood,shehadheardherfather'sdevotional A T the young girls of AyarpADi who are in deep love with AyarpADi whoareindeeplove of girls the young HAKOPAN and there will beabig confusion. and therewill 232 SrI: IX- ' rumAl irum SOlai, theworldwilllaughatthem SOlai, rumAl irum S ht, decoratingHis dense hair with peacock

TAMIZH In particular, the following pASuram where particular, pASuram In the following r has assumed), declares that shewillmarry hasassumed), r i that she will marry only tirumAl irum SOlai irum marryonlytirumAl that she will i ooperate. Instead, as if to show how much as theAyarpADigirlwatchedthroughher She declares that if her parents try to marry marry parents tryto She declaresthatifher ely in tirumAl irum SOlai and cooled the SOlai and cooled ely intirumAlirum vAippADi girl and declares his love for for girl anddeclareshislove vAippADi SINDURAC

TREATISE

CEMPO D I

sundarat tOL uDaiyAnSuzh koNDa mandaram nATTianRumadurakkozhumSAru ezhundumparandiTTanavAl indira kOba’ngaLE Sindurac cempoDippOlti P B. A B. A go along. as we will begiven Cross-references AzhvArs. pEi/bhUtam/poigai AzhvAr,and tirumazhiSai nammAzhvAr,kulaSekharaAzhvAr, -periyAzhvAr, (ancestors) anjukuDi by kOdai's closel pASurams kOdaiinthese expressed by SOlai ka irum declares herlovefortirumAl aware ofherseparationfromthetirumAlirum nectarintheflowers.Watching drinking the flower flyingaround; Butterfliesstarted ground. nammAzhvAr feel miserable, and in the pro andinthe feelmiserable, nammAzhvAr making of intent aredoingallthisonly withthe thecuckoos though looks as kaNNan. It suffer is merrily, whilehe they keepcooing with themselves enjoying are him cuckoos around the saysthat 9.5-innuyirccEvalum.(nammAzhvAr tiruvAimozhi himself asexpressedin si is state,which kOdai’s s togetherreflect inthetenthtiru on toherlife,isdescribed where leadingtoastage further deterioration, ANDAL find of state This worsening even more. His tirumEni,andbeautiful ofbhagavAn, ANDAL helpedtoremind andallthisbeautyaroundheronly buds, of form bl the fragrantflowers making stayed stubbornlywheretheywere;notonlythat clouds togoandgivehermessagetiru bhagavAn. Shepleads withthe to message her give and willgo one who no has ANDAL hanumAn pirATTi had AtleastsItA come back”. may notbealivebythetimeyou samSayah -I nAtra syAt mama sandeho “prANAnAmapi make her feel her separation from Him even more unbearable. Him evenmore unbearable. herseparationfrom make herfeel thus about herkaNNan,and her continue toremind season, that in therainy around her AS sItA pirATTi tells hanumAn as she sends him back to Lord rAma with her message - message- rAmawithher toLord back sends him asshe tellshanumAn sItA pirATTi In the current tirumozhi and the next one, ANDAL continues to describe the things thethings todescribe andthe nextone,ANDALcontinues tirumozhi In thecurrent URAM DDITIONAL DDITIONAL 9.1

THOUGHTS THOUGHTS rumAl irumSOlaie’ngum

FROM FROM ossom. Some fl Some ossom. alaiyil ninRuuydumkolO? eyes even more intensely, and made her suffering increase suffering increase intensely, andmadeher eyes evenmore S S R R I PVP: I UV: mozhi that follows. The ninth and tenthtirumozhi- thatfollows.Theninthand mozhi 233 cess kill him through intensemental suffering). vE’nkaTamuDaiyAn, buttheydon'tlisten.They vE’nkaTamuDaiyAn, milar to the state in which nammAzhvAr finds finds nammAzhvAr in which state milar tothe LLazhagan insundarattamizh.Thethoughts owers bloomed well, and some were just in the andsomewere just owers bloomedwell, all this, kOdai become allthis,kOdai ing intensely because of his separation from from ofhisseparation intensely because ing y reflect the bhagavad anubhavams portrayed anubhavamsportrayed thebhagavad y reflect ANDAL is unsure if she can continue to hold ifshecancontinuetohold isunsure ANDAL SOlai kaNNan. Inthecurrenttirumozhi,she SOlai kaNNan. s started blooming; bees started singing after after singing s startedblooming;bees , they showered heavily right then and there, heavilyrightthenand , theyshowered s expression in the next ten pASurams. Even pASurams.Even expression inthenextten s to go and give this message to rAma. Here torAma. thismessage to goandgive their mates, and as if this is not enough, is notenough, if this andas mates, their s evenmoreintensely

sadagopan.org sadagopan.org ocean, because of it own weight.Atthattime ocean, becauseofitown the in drowning started it andasuras, devas mostpowerful bythe supported malai wasbeing mahat praviSyatoyamgirimujjahAra“(canto8ch kUrmAv passage frombhAgavatamdescribes mountain's ego byappearingwiththousands of ego mountain's tortoise shell,andstarted grow ofemperumAn's the strength back,wastryingtotest had asafoundationemperumAn's continue level (sothatdevasandasurascould malai on carriedthemandara into theocean, nATTi”, ANDALisre the words“mandaram mahAlakshmI, whocameoutoftheocean,et mandara the supported howemperumAn describes uNDaemperumAnE”,kOdai varum peNNamudu malai in the her. istormenting SOlainambi irum much thistirumAl herselfofhow reminds form avoiding thinking ofkaNNan's beauty does not of Even poDi. this cleverwayof themtotheredSindurap kOdaicompares viraha tApam, a tortoisekaNNan's red to comparing theredbutterflies irumSOlai. Th beautyoftirumAl painting the isclothedwithred-huedcloth.Follo mountain ar thebutterflies rainsstopped, soon asthe in lips). ThecloudswithwhichkOdaiconversed the densecloudofbutte colorof about thered (wherehetalks irumSOlaiyE” puRaviltentirumAl oppAnSindum kanivAi emperumAn th beauty oftirumAlirumSOlaimountain here.kO tOLuDaiyAn” “sundarat this tirunAmam will ever be able to escape themAyAnetsp will everbeabletoescape no her of willneitherappearinfront namely pirATTi, churned mountain, out ofthemandara mattu an elephant.ShelamentsthatthisLord,wholo Hills forehead. The elephant's applied onan A. T சுந்தரத் ேதாைடயான்சுழைலயினின்ய்ங்ெகாேலா! சாெகாண்ட நாட்யன்மரக்ெகாஞ் மந்தரம் எந்ம்பரந்திட்டனவால், இந்திர ேகாபங்கேள சிந்ரச் ெசம்ெபாப்ேபால்திமாஞ்ேசாைலெயங்கும், Just as tiruma’ngai mannan said“aNNalS Just astiruma’ngaimannan tirumAl irum SOlai nAthan has another name nAthanhasanother SOlai irum tirumAl Butterflies arespreadallovertirumAlirum Butterflies RANSLATION

FROM S R I S ing andgrowingtillitreached A T HAKOPAN read by the Lord of tirumAl irum SOlai. read bytheLordoftirumAlirum 234 remind kOdai of emperumAn who is huge like whoishuge emperumAn remindkOdaiof ' (kUrmam), churned the pARkaDal and took thepARkaDal churned (kUrmam), to churn). The Mandara Mountain, which now now tochurn).TheMandaraMountain,which S ise and coverthemountain;itlookslike ise , bhagavAntookahugefo rflies competing with the red hue of kaNNan's hueofkaNNan's withthered rflies competing c, and does ma’ngaLASAsanam to Him. With c, anddoesma’ngaLASAsanamtoHim.With the ocean andobtainedthesweetestamRtam, the atAram: “krtvA vapuh kAcchapam adbhutam vapuhkAcchapamadbhutam atAram: “krtvA

SOlai Mountain like the red Sinduram powder powder liketheredSinduram Mountain SOlai His back and brought it up above the ocean brought itupabovethe His backand eydu, alai kaDal kaDaindu viNNavar amudil amudil kaDalkaDainduviNNavar eydu, alai TAMIZH hands and by pressing the mountain withjust themountain hands andbypressing us:” ...... appan malaiindirakOba’ngaL ng ago,atthe devas,madea ng request ofthe inking that ifsheusesherfather'swayof inking that theearlierpASuramhaverainedalready;as lips, she would be tormented even more in evenmorein betormented lips, shewould ferring tokUrmAvat apter 7 verse 8) - Even though the mandara mandara -Eventhoughthe 7verse8) apter help her; She then heaves a long sigh and sighand heaves along help her;Shethen - sundarabAhu. ANDAL refers to Him by Him to refers ANDAL sundarabAhu. - wing her father's footsteps, kOdai starts kOdaistarts wing herfather'sfootsteps, dai's father periyAzhvAr had described the haddescribed periyAzhvAr dai's father r let her forget Him. She wondersifshe Him. forget lether

TREATISE the skies. He vanquished the the the skies.Hevanquished : Aram. Thefollowing rm of a tortoise, got peN amuduNDa emperumAnE. emperumAnE. peN amuduNDa 6.1.2 tirumozhi AzhvAr's periya tiruma’ngai thesalt bycomparisonislike behind, which periya pirATTi, sweet essenceoftheamRtam, out ofherhands. pointthat tothe making hersuffertheseparation takefor He couldnot beautiful womanwhom an possible forHim.BecauseHedestroyed isnot that thereisnothing that out pointing Sheis here? tothis referring Why isANDAL everything andextract ocean such asthe tattva-s up, someareflying. some keeprising troops, Just likethevAnara down withanger. whoraiseth by monkeys naLan isbeingfollowed analogous to thecruelrAkshasa-swhoha analogous SrIla’n vAnara-swhohadcovered to thebhAkta SOlai asanalogous irum tirumAl thathaveenveloped butterflies see these not does ANDAL also destroyed.Alas!Allthese bu His abode, of at leastbyhavingthedarSanam irumSOlai and envelopedthewholeoftirumAl B. A brahmabhavendramukhyai tasthou divi uparyagendram girirADivAnyaAk beauty: speaksofthis bhAgavatam His hands. one of is that tirumalai. tirumalai. is that forher,thrium occurs onlyhere?Itisbecause, that phenomenon if thisisthe SOlaias irum tirumAl talkabout the world;whydoeskOdai redlips. beautiful ofHis also remindsANDAL tantiruneRRimEl” (p ila’nga about “Sinduram andSemma referstotheredcolor, Sinduram here sindurap makeitlooklikethe the mountain madurak kozhumSaRukoNDa: When He thus mandaram nATTIanRumadurakkozhumSARukoNDa:Hecanagitateeventhegreat ezhundum parandiTTanavAl: rAmAyaNam yuddh rAmAyaNam ezhundum parandiTTanavAl: indira kOba’ngaLe: “These red-colored butterf red-colored “These kOba’ngaLe: indira appearafterarainallover Thebutterflies parandiTTanavAl: SOlaie’ngum irum tirumAl Sindurac cempoDi...parandiTTanavAl:“There Sindurac cempoDi pOl: themalailookslikea Sindurac cempoDi DDITIONAL

THOUGHTS

FROM tterflies arecoveringthehills. S ramya hastenasahasrabAhuh| R I PVP: d enveloped the whole of SrI la’nkA. ofSrI d envelopedthewhole 235 h abhiShTuvadbhih sumano’bhivRshTah || sumano’bhivRshTah h abhiShTuvadbhih - refers to viNNavar amudu uNa amudil varum varum amudil - referstoviNNavaramudu uNa some of these butterflies appear on the ground, ground, onthe appear some ofthesebutterflies y pride she might have had that she was a thatshe might havehad y prideshe Al irum SOlai is the world, and all she can see Al irumSOlaiistheworld, and allshecansee granted, completely invaded her mind and is invadedhermind completely granted, tirumAl irum SOlai mala tirumAl irumSOlai kA's walls all around; she was seeing them as as them seeing wallsallaround;shewas kA's poDi applied on the elephant's forehead. ontheelephant'sforehead. applied poDi she is so weak that her bangles are slipping sheissoweakthatherbanglesareslipping eriyAzhvAr tirumozhi 3-4-6).Thisredcolor eriyAzhvAr tirumozhi eir bodies, sound like lions, and rise up and soundlike lions,andriseup eir bodies, y extract of the ocean. In this context, y extractoftheocean. Inthiscontext, out of it without leaving anything behind. anythingbehind. it withoutleaving of out i refers to itsbeauty. periyAzhvAr also talks for Himself, and gave only what was left only whatwas andgave Himself, for huge elephant. The red butterflies covering covering The redbutterflies elephant. huge lies that have covered these mountains”. mountains”. that havecoveredthese lies malai”. kOdaiishopingtoholdonlife d-colored butterflies thathavecovered d-colored churned the ocean, He kept the real kept the real ocean,He churned the a kANDam (26-20,22) talks about how how a kANDam(26-20,22)talksabout i; nowthathopeis

sadagopan.org sadagopan.org escape from Him, there is no way we are going to escape Him. escape Him. to escape fromHim,thereisnowaywearegoing all His mAyai inth movement the lightning, or leelA. If He has spread His netin the formof clouds to ensure we don't of Hisbeautyasreflectedby D. A C. A lips, and is torturing her. her. torturing lips, andis tocompletely take co used theredbutterflies sweet madura SAru’-Thesweetestofallthe SuzhalaiyininRu uydum kolO: HeistheCreator SuzhalaiyininRu uydum Hetortur Eventhough sundarat tOLuDaiyAn: madurak kozhum SARu - madura SARu refers to the nectar that He got for the deva-s by the deva-sby for Hegot the nectarthat refersto - madura SARu madurak kozhumSARu net withwhich SuzhalaiyininRu –“Fromthe SAru’, notjust‘ kozhum ‘madurak the useofwords Note SAru - kozhum madurak DDITIONAL DDITIONAL

THOUGHTS THOUGHTS His beautiful shoulders etc. shoulders Hisbeautiful

FROM e winds, the moon's kalaigaL, S e winds,themoon'skalaigaL, FROM “sundarat tOLuDaiyAn” “sundarat tOLuDaiyAn” S S R R I UV: I PBA: 236 essences, areferencetoperiya pirATTi. essences, ntrol of her mind by reminding her of His red His red herof byreminding ofhermind ntrol He has completely surrounded me”. He has me”.He hascompletelysurrounded He es kOdai, she cannot leave Him, because es kOdai,she cannot leaveHim,because of the clouds, the waves in the ocean, the of theclouds,wavesinocean, un's movement etc. These are un's movementetc.These escape from His net of deception and cunningness, andcomeoutalive. cunningness, and deception net of escape fromHis istrying greatMagician When sucha all over (butterflies)spread indira kOba’ngaL His clouds resembling the makes emperumAn that is resulting from our desiring thegarl fromourdesiring that isresulting Towhomcanwego misery. Ohmydearfriend! are laughi and allthese togetherlook likethey of creeperbynamepa kind bhagavAn. Another thes flowers thatdecorate tamizh) (mullai in Arabian jasmine The emperumAn. me ofthemajestic remind witheachother, fighting B. A A. T ேபார்க்களி ெபாம்மா ArkkiDugO? tOzhI!AvantArSeydapUSalaiyE ninRukazhaRiccirikkattariyEn kArkkoL paDAkkaL tavaLanagai kATTuginRa tArkkoDi mullaigaLum pORkkaLiRu porummAlirumSOlaiampUmpuRavil P earlier. SA MilkOcean;madhurakkozhum the churning கார்க்ெகாள் படாக்கள் நின் கார்க்ெகாள் படாக்கள் காட்கின்ற, தவளநைக ல்ைலகம் தார்க்ெகா are roaming around and having fun like emperumAn, while the female elephants are female elephantsare the while like emperumAn, fun having and around are roaming elephants sportthemselves byfightingwithea fromHim. feel evenmorelonelyfromtheseparation antari maNamAlai kODiuDutti “mandirak ஆர்க்கி ேகாேதாழி!அவன்தார்ெசய்தசைலேய AS SuzhalaiyininRu uydum kolO - ANDAL does not have the slightest hope to be able to to beable havetheslightesthope not does kolO -ANDAL SuzhalaiyininRu uydum Suzhalai - A reference to His cunninganddecep Suzhalai -Areferenceto

pORkkaLiRu porum mAl irum SOlai: “The tirumAl irum SOlai mountains where the wherethe mountains SOlai irum SOlai: “ThetirumAl irum mAl porum pORkkaLiRu “The majesticmaleelephants thataresporting The thought ofthebeautifulgarlandthatd The thought URAM DDITIONAL RANSLATION 9.2

THOUGHTS

FROM S R I S

FROM A

T ஞ் ேசாைலம் ம்றவில், ம்றவில், ஞ் ேசாைலம் HAKOPAN S tocatchkOdai,howcansheescape?

கழ றிச்சிாிக்கத்தாிேயன், R I PVP: and ofthisazhagartirumAlirumSOlai?” 237 SUTTa kanAk kaNDEn tOzhi”, and makes her andmakesher kanAkkaNDEntOzhi”, SUTTa ' S and thus reminds her of His beautiful red lips. redlips. beautiful His her of and thusreminds ch other”.ANDALfeels: “Themaleelephants e paths remind me of the beautiful smile of the beautiful meof remind e paths

ecorates azhagar reminds kOdai ofherdream ecorates azhagarremindskOdai TAMIZH and appeal for remedy against this injustice injustice this andappealforremedyagainst ng atmysorrowfulplight.Ican'tbearthis ng DA issproutingoutwithabundantflowers, hue appear before kOdai; He makes the hue He makes appear beforekOdai; the Ru refers to periya pirATTi, as indicated asindicated Ru referstoperiyapirATTi, on the corridors of tirumAl irum SOlai by SOlaiby irum of tirumAl on thecorridors tive nature. Instead of coming in person, tive nature.Insteadofcominginperson,

TREATISE :

sadagopan.org sadagopan.org beautiful whiteteeth. His ather,with gentlesmile ofkaNNan’s her reminds atherstate mockingly smiling mullai-s comfort. me, are makingfunof their flowers) trees with themen(paDa thewomen(mullai-s)and now,both tocomplain; of me,Icangotowomen makefunofme,I Ifladiesalone driven me? has shoulders thegarlandonHisbroad state towhich can Igoandtellaboutthepathetic at hercondition. out openlywithlaughter state ofANDAL,themullaiflowersarelaughi prior to His samSlesham withme prior samSlesham to His is torturingmebyre of thejasmineflowers just from suffering like me”. loneliness uru oLi kATTUginrIr enakku uy-vazhakku onRu uraiyIr onRu enakkuuy-vazhakku uru oLikATTUginrIr karuviLai oNmalargAL! kAyAmalargAL!tirumAl P C. A for meandatmypatheticstate. me andworryaboutmystatearedyingbefore munavanukkumAivar emmil ennum tOzhimArum will be futile for kOdaitoshare will befutile otherpeople disgrace, especiallybecausethese shecanshareher wondering aloudwithwhom who shareskOdai'sconcernsisnotavailabl and isunco kOdai's condition because of sorrow tOzhiisalreadyovercomeby tosharehergriefwithher,butfindsthatthe dear friendnearby torm me. Itisunheardofthatthesethingsare both alike though weare koDi. Even me, apeN laughing whole-heartedly outofHissvatan laughing whole-heartedly is enveloped that thewholecreeperortree AS tavaLa nagai kATTuginRa –‘dhavaLa’insamskR tavaLa nagaikATTuginRa avan tArSeidapUSalaiyE-‘tAr’meansthefl tArkkoDi mullai:“TheArabianjasmine(mulla tArk-koDi mullaigaLum…tavaLa-nagaikATTu nammAzhvAr conveysthisstateofthetOzh ArkkiDugO tOzhi:“My ArkkiDugO friend! Towhomcan “A such kind ofcreeperortree(Bedaly emeticnut)that is flowering kArkkoL paDAkkaL: URAM DDITIONAL 9.3

THOUGHTS

FROM her problemswiththeseothers. . Thejasminecreeperisanother S

R I UV: tra Anandam after having mingled with me. with mingled afterhaving tra Anandam 238 can complain to men, and if only men make fun only menmake men, andif to can complain mindingmeof emperumAn's sweet smile just enting someone who is of their type (sa-jAti). type (sa-jAti). isoftheir enting someonewho ng gently,whereasthepaDAkkaLarebursting by these flowers”. This is likeemperumAn This theseflowers”. by e to listen to kOdai's suffering. kOdai is is kOdai kOdai'ssuffering. e tolisten and so there is no one to whom I cangofor is noonetowhom and sothere have their own concerns and worries, and it worries, and concerns own their have ower garlands. ANDAL is saying: To whom saying: Towhom is garlands.ANDAL ower nsciously lying on the floor. Thusthefriend nsciously lyingonthe in many senses, these creepers aretorturing thesecreepers in manysenses, i-s in tiruvAimozhi 9-9-5 “yAmuDait-tuNai 9-9-5“yAmuDait-tuNai i-s intiruvAimozhi grief, helplessness and despair, shameand grief, helplessnessanddespair, out oftheirsorrowat i) flowers with their i) flowerswith I go and complain?” kOdai turns to her kOdaiturnstoher andcomplain?” I go ginRa paDAkkaL -Seeingthepathetic ginRa paDAkkaL AlO”)- Allmydearfriendswhocarefor t means ‘white’. The gentle smile of the

creeper that is delicate like creeper thatisdelicatelike nice buds”.Thesight Hislackofconcern nanjIyar's explanation was: “When an elder br nanjIyar's explanationwas: wasindanger. thelatter brother when his abandoned thatvibhishaNa inappropriate on vibhIs The discussioncentered pANDiyan. nanjIyar andsundara SrI between the conversation based on isgiven consequences, be tortured, and they are just doing that. andtheyarejustdoingthat. be tortured, dharma, that just followingtheir malai”. irum SOlai nINDa malaitirumAl or Chiefofthe“kulamalaikOla the nAthan causedtoherwas thathasbeen the injustice am suffering also?” am suffering involved, sh me.Whentwoofus are and torturing make mesuffer,youcantryandhelptoo, house and confiscates my beautiful bangles by force?” byforce?” my beautifulbangles house andconfiscates thatarethesp shoulders beautiful andstrong way forme to hold onof emperumAnwhois the coloroftirumEni to my life. Is it fair that this azhagar of tirumAlirum SOlai with the B. A A. T ெயாண்மலர்காள்! கவிைள paRRumvazhakkuuLadE vandi varivaLaiyil pugundu tiruviLaiyADu tiNtOLtirumAlirumSOlainambi and periyapirATTiaretogether”. kAyA -ironwoodtreeflowers)arereminding me வாிவைள யிற்குந் வந்திபற்ம் வழக்குளேத யிற்குந்வந்திபற்ம் வாிவைள திவிைள யாதிண்ேடாள்திமாஞ்ேசாைலநம்பி, காட்கின்றீர்எனக்குய்வழக்ெகான்ைரயீர், உெவாளி An example of why these flowers just followe flowersjust these of why An example Why are these flowers so intent on making he intent onmaking Why aretheseflowersso ANDAL is telling these queens offlowers, ANDAL istellingthese enakku uy-vazhakku onRu uraiyIr: “Even thou uraiyIr:“Even onRu enakku uy-vazhakku kOdai addresses the beautiful kAkkaNam and beautiful kAkkaNam the kOdai addresses tirumAl uru oLi kATTUginrIr: “You (the karu (the “You oLi kATTUginrIr: uru tirumAl DDITIONAL RANSLATION

THOUGHTS

FROM S R I S

FROM A of followingHis tiru uLLam. T HAKOPAN S

காயா மலர்காள்,திமால் R I PVP: 239 ' malai kuLir mAmalai koRRa malai, nIlamalai malai kuLirmAmalaikoRRa instead of always remaining His loyal servants loyalservants His ofalways remaining instead S committed by none other than sundarabAhu, none otherthansundarabAhu, committedby other andfather(here referringtoemperumAn

orting grounds of periya pirATTi, enters my entersmy of periyapirATTi, orting grounds the kAkkaNam and the kAyA malargaL, that malargaL, that thekAyA and the kAkkaNam haNa AzhvAn. Sundara pANDian thought it thought SundarapANDian AzhvAn. haNa TAMIZH of emperumAn's hue that appears when He appearswhenHe that of emperumAn's hue always with pirATTi. You have to tell me a have totell alwayswithpirATTi.Youmea d perumAL's tiru uLLam irrespective of the the of irrespective uLLam tiru d perumAL's r suffer? The flowers, as His creation, were were asHiscreation, r suffer?Theflowers, ouldn't you at leastfeelsorryI ouldn't you formesince viLai - mussel-shell cr -mussel-shell viLai kAyAm flowers: “Your hue reminds me of me of “Yourhuereminds flowers: kAyAm gh you have been createdbyHimjustto gh youhavebeen

TREATISE

It is His Will that she should thatsheshould Will His is It : eeper flowersandthe

sadagopan.org sadagopan.org tiru uLLam, and did not have any problem torturing ANDAL. ANDAL. have anyproblemtorturing anddidnot tiru uLLam, action for vibhIshaNa was to join Him”. wastojoin for vibhIshaNa action pitA lokAnAm sarveshAmeva mahA bhAratam, Sin follow onlythefather,notelderbrother. rAma,whoistheFatherof of Lord in theform So these beautiful karuviLai and kAyA malarg kAyA and karuviLai So thesebeautiful “karuviLai malargAL” “karuviLai 240 ce rAmapirAn is sarva pitA, as declared in pitA, asdeclared is sarvaloka rAmapirAn ce all) have differences, a younger brother must ayoungerbrother all)havedifferences, mAtA ca mAdhavah, the only appropriate onlyappropriate mAtA camAdhavah,the aL were doing their duty of following His were doingtheirdutyof aL my vaLai (here symbolically used my vaLai(heresymbolically hold of my life”. hold of Tellmeanalte involuntarily; Nowyouflowers! and He because IknowitisdeartoHim, occupying my mind and making me suffe makingme occupying mymindand Iamjust mesuffer. meandmake totorture Him Him. If this with His placeandgotintotrouble her. Sheiste Him isoverpowering separation from my house,andtakingaway paRRum -“Entering SOlai”. irum oftirumAl by thekuRavargaL offered toyou prasAdam 3: “inakkuRavarpudiyaduNNumezhilmAlirum midst ofthemalaikkuRavargaL. periyAzhvAr si of azhagar, showed Hissoulabhyamand souS the northasmlecchabhUmi.Bu Aryans from occupiedbyth daNDakAraNyam, wild forest, nAyaki. Sosheiswonderingaloudwh for periya pirATTi - kOdai isawarethatthis for periyapirATTi- I can anchor and hold on to my hope that He will come to me one day. thatHewillcometome to myhope and holdon I cananchor thejobofatiger(puli)”. performing You have tomymisery? and stopcontributing sight my from away you keep don't Why totellmehowlive? learn you don't Why me off; C. A this is justified,fair,decent, and proper. this taken awayth her house and forcibly comeinto vaLaiyal-s thatHelikedverymuchthelast in theprocess;allshewasdoing Himself HimofferingHisti says shedoesnotmind happened tohersobadthat shehastocomea asking themtotellher a wayofsurvivalinstea if theonly her evenmore.Sheisaskingthem vandi paRRum: “Withoutmys vandi paRRum: paRRum:Thisis vari vaLaiilpugunduvandi tirumAl irum SOlai nambi: In the ancient days, Intheancient irumSOlainambi: tirumAl tiru viLaiyADu tiN tOL: These strong should Thesestrong tOL: tiN tiru viLaiyADu me onwhich onewordto -justutter pleading withtheseflowers is ANDAL onRu uraiyIr: uy-vazhakku: ANDAL appeals to these flowers: tothese ANDALappeals uy-vazhakku: The color and beauty of the flowers reminds ANDAL of emperumAn, and is destroying isdestroying and ofemperumAn, ANDAL of theflowersreminds beauty The colorand DDITIONAL

THOUGHTS

FROM to refer to our life or soul). or our life refer to to eeking Him, He is coming and taking a hold ofme and S y He is being unkindtohernow. y Heisbeing R

I PBA: r likethis.Isthisjustified?” 241 timeHewaswithAN is now taking it away and is nowtaking making itHisown isnot the emperumAn N tOL only to periya pirATTi and enjoying tOL onlytoperiyapirATTiandenjoying N rnate way of surviving, now that Hehastaken rnate wayofsurviving,now nd ask them for a way to continue to live. She awaytocontinue tolive.She nd askthemfor thing they know is how to destroy her, and her, destroy know ishowto thingthey come asflowers(pUintamizh),butyouare e asura-s,itwaslookeddownuponbythe Ilyam by sharing His presence even in the bysharingHispresence eveninthe Ilyam ngs about this in periyAzhvAr tirumozhi 5-3- ngs aboutthisinperiyAzhvArtirumozhi was the case, at least it may be justifiable for was thecase,atleastitmaybejustifiable at also. She is asking at also.Sheis d. They are asking her what it is that has d. Theyareasking herwhatit isthathas ers of emperumAn are the place ofsporting arethe of emperumAn ers deriving consolation by holding onto her t the tirumAl irum SOlai nambi in theform nambi the tirumAlirumSOlai t sitting in my place, and He is coming and place, andHeiscoming in my sitting my bangles by force”.ANDAL'sfeelingof my bangles SOlai endAi - You who accepts gladly the SOlai endAi-Youwhoacceptsgladlythe lling these flowers: “It is not as if I went to not asifIwent “Itis lling theseflowers: when the southern part thesouthern when read as“ilpugundu, vaLaivandi read vari “All you seem to know is how to finish ishowtofinish “All youseemtoknow I am holding on to this vaLai vaLai this onto I amholding DAL, and now He has andnow He DAL, theseflowerswhether who is unkind to His who isunkindtoHis of India was just a ofIndiawasjusta

sadagopan.org sadagopan.org emperumAn, just to slight me and torment me?” meandtorment justtoslight emperumAn, me of that reminds take thishue, you sinners. “Did great them thefive brands and soshe Sh hue. andexquisitelypleasant smell fragrant having flowers kAyAm the and (fruits) pazha’ngaL kaLAp fresh flowers, the kAkkaNam B. A A. T வாழ்குயில்காள்! ைபம்ெபாழில் SeivadE? u’ngaLukkuen emperumAnuDaiya niRam aimperum pAdagargAL!aNimAlirumSOlaininRa vambak kaLa’nkanigAL!vaNNappUvainaRumalargAL! paimpozhil vAzhkulilgAL! P எம்ெப மாைடய நிற ங்கக் ெகன்ெசய்வேத ? ெகன்ெசய்வேத ங்கக் நிற மாைடய எம்ெப பாதகர்காள்!அணிமாஞ்ேசாைலநின்ற, ஐம்ெபம் any of them, she calls them the aimperum pAtakargaL. shecallsthemtheaimperum any ofthem, sameway thepa’nca herthe and theytorment SAstra-s. ANDALidentifies fiveobjectshere(l greatsi and gamblingareconsideredthefive (h drinks),svarNasteyam pAnam (drinkingalcoholic fragrance. of thegrove,arenotonlyonestroublingkOdai. as cuck Birdssuch are alsocausinghergrief. process”. in this yourself You arehurting grove foryou. I diebecaus not realizethatif you do suffer; also, வம்பக் களங்கனிகாள்! AS

aimperum pAtagargAL: brahmahatti (dosham resulting from killing a brahmin), surA fromkilling abrahmin),surA brahmahatti(doshamresulting pAtagargAL: aimperum -Th vaNNap-pUvai narumalargAL pazha’ngaL thekaLAp kaLa’nkanigAL: vambak flowers shining -Ohlustrously oN karuviLaigAL grove! in my Oh peacocksliving mayilgAL - me making are andyou I planted that in thegrove live “You kuyilgAL: vAzh paimpozhil kOdai thenlooksatthecuckooslivingin URAM DDITIONAL RANSLATION 9.4

THOUGHTS

FROM S R I S

mayilgAL! oNkaruviLaigAL!

FROM வண்ணப்ைவ நமலர்காள், வண்ணப்ைவ நமலர்காள், A T HAKOPAN S R I PVP:

e flowers that excel both in their colors and in their andin flowersthatexcelbothintheir colors e மயில்காள்!ஒண் கவிைளகாள், 242 ' oos and peacocks, that are permanent residents thatarepermanentresidents peacocks, oos and S isted above),andsincethey arefiveinnumber, mahA pAtaka-s will torment one who commits onewhocommits willtorment mahA pAtaka-s e is reminded of the dark, blue-hued kaNNan kaNNan blue-hued of thedark, is reminded e

ns (pa'nca mahA pAtaka-s) according to the accordingtothe pAtaka-s) mahA ns (pa'nca TAMIZH e of you, there is no one to take care of this to takecare one isno e ofyou,there thegrove,peacocks,beautiful (fruits) appearing only onceinawhile (fruits) appearing oarding of gold), coveting others' wives, others' gold),coveting of oarding

TREATISE : hue only to torment me. hue onlytotorment havesaid “We donotwantthisco you, youcould this”. Surely thereisnowayIcanlivethrough me. torment to areseveralwhohaveunitedtogether fromme,butthere one personwhoisseparated me. HowcanI,whoamaloneontheotherside movableandimmova in thisworld, everything acetanas wi and kAyAmflowerare kaLa’nkani with endowed creatures moving peacocks are siding with their own kind. theirownkind. with siding tryi somelaborers is like behavior instead, your Master. Assomeone'sservant,weall should be and tortur are joiningforceswithmytormentor common betweenus.Thusitisyourdutytojo delicate likeme,beautiful etc. We Ohflowers!Youareall like meinallways-youare onmeforyoursurvival. You depend ta'ngu SemtAmaraigAL! en Sunaiyil SunaigAL! togupUm to'ngiya vaNDina'ngAL! malarmEl tiruuruppOl, Se'ngaT karumugilin tu'nga malarppozhilSuzhtirumAlirumSOlai ninRa P C. A is calling them the‘fivegreatsinners’. is callingthem th misusing Buttheyare was separatedfromHim. deri she could etc.justso peacocks, flowers, s aswell. fo sinners)arejoining (fivegreat mahApAtaka-s pa'nca ANDAL, these of asabAdhakan His act in allout is going bhagavAn sinner. While AS niRam u'ngaLukku en SeivadE: If you claimth Ifyou enSeivadE: niRam u'ngaLukku paim pozhil vAzh kuyilgAL etc.:“emper paim pozhilvAzhkuyilgAL is An alternateinterpretation aNi mAlirum ...enSeyvadE:ANDALpleadsto aNi The word bAdhakan in samskRt means one who torments. A pAtaka in samskRt meansa ApAtakainsamskRt onewhotorments. means The wordbAdhakaninsamskRt gaveth emperumAn initiallythought ANDAL URAM DDITIONAL 9.5

THOUGHTS

akku OrSaraNSARRuminE FROM also given forthispASuram: also given S

R I UV: 243 ve some comfort by lookingat them while she umAn is parama cetanan. The cuckoos and is paramacetanan.Thecuckoosand umAn ng to be on the side of their masters instead of instead masters the sideoftheir ng tobeon in forceswithmeandprotectme;insteadyou ing me. We are all His servants and He is our is our ing me.WeareallHisservantsandHe united with each other and defend ourselves; defend ourselves; witheachotherand united are all HisSesha-s.Wehave everythingin ble, have joined hands with Him to torment havejoined hands withHimtotorment ble, rces withHimtoalsobeANDAL'sbAdhaka- ofthesetormentors,survivethis?Thereis lor of Yours”. But it looks like you took His like youtook Butitlooks ofYours”. lor thout a developed inte developed thout a brains (alpa cetana-s). The karuviLai, cetana-s).ThekaruviLai, brains(alpa at gift, and tormenting her instead. So she instead.Soshe her at gift,andtormenting at you took His hue because He gaveitto hue because His took at you these five beautiful things: “Oh peacock! “Ohpeacock! things: these fivebeautiful eir beautyandcolors llect. It looks like llect. Itlooks to the cuckoos, tothecuckoos,

sadagopan.org sadagopan.org being reminded ofLordrAma: being reminded the treesfullofflowersandfruits,shedoesnot sees pirATTi sItA fire.When into walking flowers islike dense of nice, setting beautiful this position, inANDAL's someone For of flowers”. ekasta hRdayA nUnam rAmaevAnupaSyati || (sundara. 16-25) (sundara.16-25) ekasta hRdayAnUnamrAmaevAnupaSyati|| rAkshasyahne naishA paSyati B. A A. T தங்குெசந் தாமைரகாள்!எனக் ெதாகுஞ்சுைனகாள்,சுைனயில் ெதாங்கிய வண்னங்காள்! ககின்திப்ேபால்,மலர்ேமல் ெசங்கட் ங்க மலர்ப்ெபாழில்சூழ்திமாஞ்ேசாைலநின்ற, her solitude? in whileANDAL issuffering themselves, enjoying feels cross thesegardens,which is refl emperumAn's tiruvuLLam lotus flowers,andwithatirumEni thatresemb rAkshasi-s. seeing several also. bees and thehoney-tasting thatkeepsurroundi with thebees conversing flowers tohelpher,butdecides togettheirhelp.Sherequeststhelotus theyarebusy youtellmearefugeso pain, sheasksthem:“Will beauty and of thehue kOdai allremind ponds, in the blossom andthelotusflowersthat in thiskshetram, abound pondsthat the beautiful on bees thatsetdown water-laden clouds.The eyes thatresemblethebeautifulredlotusflower togu pUm SunaigAL, Sunaiyil ta'ngu Sen-tA ta'ngu Sunaiyil SunaigAL, pUm togu These ofbees”. vaNDina'ngAL: “Aswarm “Belongingtothat Se'm kaN-karumugilin: irum flowersintirumAl these at looks ANDAL by -“Surrounded pozhilSuzh malar tu'ngam kO thequeensofflowers, of chiding Instead beautifulred withHis irumSOlai, intirumAl tirukkOlam ninRa isinHis emperumAn DDITIONAL RANSLATION

THOUGHTS

FROM S R I S

FROM

A

like crossing a fire for her. afire like crossing mAn pushpa phala drumAn | mAn pushpaphaladrumAn T ected in His lotus eyes. But, to reach Him, she needs to inHislotuseyes.But,toreachHim,sheneeds ected HAKOPAN S R ேகார்சரண்சாற்மிேன I PVP: 244 ' ng them. So, kOdai ends up praising the pond praising the endsup them.So,kOdai ng S les thewater-laden clouds”.Thecompassionin emperumAn who has re emperumAnwhohas

of emperumAn's tirumEni. Suffering from this this from Suffering tirumEni. of emperumAn's enjoy their beauty but instead suffers moreby suffers butinstead enjoy theirbeauty TAMIZH s, and with His color that resembles the dark s, andwithHiscolorthatresemblesthe the flowers blooming in tirumAl irum SOlai, SOlai, irum tirumAl in flowersblooming the thatIcanberelievedofthissuffering?” dai now considers them as her friends and friendsand themasher dai nowconsiders gardens withbeautifulandwell-grown rows solitude. Shouldn't they solitude. Shouldn't who is suffering because of viraha tApam, who issufferingbecauseofvirahatApam, bees are gathering in large numbers and numbersand in large aregathering bees maraigAL - “Ohbeautifulpondsthatare maraigAL SOlai and feels tormented as if she is she if as tormented SOlai and feels

TREATISE : ddish eyes resembling ddish eyesresembling be trying to relieve be tryingtorelieve flowers, bees and ponds. flowers, beesandponds. so inte is tApam kOdai's viraha of The extent Maybe sh don't exist. nectar fromtheseflowers maytellherofaplace where be they hoping escape peaceand in tell herawaytolive aSvatthAmA died,hewillstopfi Similarly dr bhIshma. at his arrow bow andarrow,an his with himandthrowaway tothebattlefield,inwhich case bhIshma SikhaNDi tokillthemsothat means to revealhimthe anddroNa bhIshma war,dharmaputrarequested InmahAbhArata ofyou”. because through A. T நா நம்ெபாழில்மா vanduivaikoLLum kolO ERu tiruvuDaiyAninRu SonnEn aDiSil nURu taDAniRaindaakkAra nURu taDAvilveNNaivAi nAn nambikku SOlai nARu naRumpozhilmAlirum P C. A His divya-avayava-s. herof pondsremind the flowers in ANDAL ofbhaga the watersreminds of The color located closetoeachother!Andthebeautiful ஏ திைடயான் இன் வந்திைவ ெகாள்ங்ெகாேலா ! இன் வந்திைவெகாள்ங்ெகாேலா ஏ திைடயான் தடாநிைறந்தஅக்காரவசில்ெசான்ேனன், பராவிைவத்ேதன், வாய்ேநர்ந் தடாவில்ெவண்ைணய் SOlai mountains. of ANDAL reminds the flowers of top on sitting the pa’nca mahA pAtaka’nkaL to tell her to whom to surrender. to surrender. tellhertowhom to the pa’ncamahApAtaka’nkaL proper to do SaraNAgatimultiple times or to AS enakku Or SARRuminE: :Tell me the me me the :Tell SARRuminE: SaraN enakku Or Sem kaN karumugilin tiru urup-pOl malar mEl. to’ngiya vaNDina’ngAL: The bees Thebees vaNDina’ngAL: malarmEl.to’ngiya urup-pOl tiru karumugilin kaN Sem To emperumAn, who is stationed in tirumAl intirumAl whois stationed To emperumAn, Or SaraN SARRuminE - “Tell me where to seek - “Tellmewhereto SARRuminE Or SaraN URAM DDITIONAL RANSLATION 9.6

THOUGHTS

FROM S R I S

nErndu parAvivaittEn

FROM ஞ் ேசாைலநம்பிக்கு,நான் A ghting. Here kOdai seems to ask these flowers andbeesto ask theseflowers to ghting. HerekOdaiseems T ONa tells him that if he ever if he that tellshim ONa HAKOPAN S R I UV: 245 being tormented by them. For instance she is Forinstance bythem. being tormented ' he can win the war. bhIshma tells him to bring tellshimtobring hecanwinthewar.bhIshma S lotus flowers that are growing in these ponds!” in theseponds!” lotus flowersthataregrowing multiple people.SoANDALisaskingsomeof autiful ponds, flowers and bees enjoying the autiful ponds,flowersandbeesenjoyingthe

e can go there and not be tormented bythem. e cangothereandnotbetormented emperumAn standing on top or tirumAl irum tirumAl ontopor standing emperumAn TAMIZH nse that she has to now seek help from the helpfromthe seek nse thatshehastonow d arjuna can seize that opportunity and aim and opportunity arjunacanseizethat d irum SOlai surrounded byfragrantgardens, SOlaisurrounded irum vAn's tirumEni,andth will consider it below his dignity to fight itbelowhis tofight willconsider dignity ans to escape the torture that I am going ans toescapethetorturethatIam surrender from this torture”. It is not this torture”.It from surrender

TREATISE hears the news that his son his son news that hearsthe : e beautiful redlotus e

sadagopan.org sadagopan.org still in the framework of an iDaicci or AyarpADi or iDaicci of an framework still inthe Butteristheonlymeansbywhichonecanattract have anywantskaNNan. kOdaiis orneeds. gandhavati, bhUmidevi. the fragra joins with only whenit perfection come today and acceptthesetwoofferings? come today akkAra aDiSil(sweetpo'ngal).Willazhagar (w I amoffering(bywordofmouth),100vessels B. A response: “I am Your servant. You don’t give You am Yourservant. “I response: willfindthesuitableplace that laksmaNa as willbehappyaswell,a lakshmaNa and both rAma also. do this to declaringmydesire openly it; Iam about doing nambi. nambi. irum SOlai withtirumAl dAnam now tries time,she her is wasting she thinking pASuram); pinnAnAL vAzhiyE” - She madeHerself vAzhiyE”-She pinnAnAL mAmunikku “perumpUdUr reasonwhysheishailed Thisisthe “My dearelderbrother!”. andembraced her arcAsamAdhi came outof Afterperformingthiskai’nkarya commitment. proceeded take careofthat”.Heimmediately be not it could only, but ofmouth word through de he felt:“ANDAL's this particularpASuram, openly saysitthroughwords. Here, kOdaijustdoesnotstopwiththinking a place’(rAmA. 15-7). andsuch AraNya. hutinsuch ownwords,tobuildthe Your through th mind Your in think You if enough not is It This is declared in mahA bhAratam, uttarakANDam 87-13: bhAratam, uttarakANDam is declaredinmahA This His tiru ofwaterat offering one kumbham or doesnotneedanyt sweet po’ngal?kRshNa amount ofoffering;so,whytalkabout submit nURu taDAvil veNNai: “Butterin100bigvessels”.emperumAnisOneWhodoesnot veNNai: nURu taDAvil nARu naRum pozhil mAlirum SOlai: mAlirum SO mAlirum SOlai: mAlirum pozhil nARu naRum Lord rAma asks lakshmaNa to find ‘a suitable place where sItA will be happy, and where andwhere willbehappy, suitableplacewheresItA tofind‘a lakshmaNa asks Lord rAma but)inwordsaswell”- ifIthink “(Notjustinthought, Itisnotenough vAi nErndu: ANDAL has tried sAmam (diplomacy) withth (diplomacy) triedsAmam has ANDAL On asidenote,whenemperumAnArwas In this context, nampiLLai asked na’njIyar: nampiLLaiaskedna’njIyar: context, In this DDITIONAL

THOUGHTS

FROM S R I PVP: the YoungerSisterofemperumAnAr.)

246 me choices like this, bu this, like me choices of offering Him ‘nURu taDA veNNai’, but she butshe veNNai’, Him ‘nURutaDA ofoffering nce of ANDAL, who is the incarnation ofthe who isthe nce ofANDAL, emperumAnAr, calling him “nam aNNarE!” - “nam aNNarE!” callinghim emperumAnAr, vaDi or just an inquiry about His kshemam”. Hiskshemam”. about inquiry or justan vaDi hing more to please Him than one pUrNa pUrNa please Himthanone to more hing sire was a kai’nkaryam that she could perform could she that sire wasakai’nkaryam to tirumAl irum SOlai to fulfill kOdai's verbal SOlai tofulfillkOdai'sverbal irum to tirumAl filled with butter and 100 vessels filled with filledwithbutterand100vessels gopi; hence she wants to submit butter first. first. butter wantstosubmit gopi; henceshe ting 100vesselsofbutterand He described. ButlakshmaNa tellsrAmain He described. doing nAcciyAr tirumozhi kAlakshepam on on kAlakshepam tirumozhi nAcciyAr doing m, he went to SrIvilliputtUr, and ANDAL hewenttoSrIvilliputtUr,andANDAL m, “He becomes satisfied evenwiththelowest satisfied “He becomes at I willfindtheplace. at fulfilled in action fulfilledin by ANDAL. action to We have hose wealth keeps increasing day by day) hose wealthkeepsincreasingdaybyday) nd build a hut for them to live’. He ‘thinks’ tolive’.He‘thinks’ hut forthem nd builda e lotus, the bees andthepond(previous e lotus,thebees lai has its own fragrance; but, it attains but,itattains lai hasitsownfragrance; t You just command me. me. just command t You You should tell me Youshouldtell

perumAL declares inrAmAya perumAL declares held byrAvaNa.Inthesecondhalf,weareofferi forHim is wait All wehavetodo redeem us. lESamum anything elsefromus(“svaprayatna andthesignif surrender toHimandpirATTi, perumAL. aDiSilto ofakkAra hundred vessels grow even more. tiru or mahA lakshmI who resides in His vaksha sthalam will also be happy. alsobehappy. sthalam will His vaksha in whoresides mahA lakshmI or more. tiru grow even offering toHimcometrue, andifHecomes more. nothing and kumbham, arelikeasimplepUrNa vesselsofpo'ngal andahundred vessels ofbutter C. A aham sarvamkarishyAmijAgratas-svapadaScate|| ramsyate| bhavAmstu sahavaidehyAgirisAnushu anyat kuSalasampraSnAtnacecchati janArdana:|| anyatpAdAvanejanAt| anyat pUrNAd-apAmkumbhAt all thatatrimaharshiandanasUyAoffered? rAma; sh “Iam Himself, declaring introduced and andiLaiyaperumAL onefineeveningwithsItApirATTi ASramam maharshi's andaccept me to come willHe true, and come likes. Him, andthuswantstooffer kai’nkaryam to and uninterrupted permanent todo category,desiring inthesecond isnow to Him.kOdai perumAL, an iLaiya willbelike the latterhalf awake aswellwhenYouareasleep)-“ozh referring to ArUDha SrI: One who has SrIdevi stationed on His tirumArbu - chest. - on HistirumArbu OnewhohasSrIdevistationed ArUDha SrI: to referring Him less. more andanotherwhooffers who offersHim fromanyone,and is notinneedofanything nAm” SeyyavENDum aDimai There isanotherexplanationofferedforwhy

(You will be playing with vaidEhi on the mo playing withvaidEhi on be (You will ceyalwasthatcompared na’njIyar's aruLic ERu tiruuDaiyAn-“He Whosewealthkeeps ERu tiru uDaiyAn: His wealth only increases da onlyincreases Hiswealth uDaiyAn: ERu tiru inRu vandu ivai koLLum kolO: Ihavemadethis ivai koLLum inRu vandu theterm“ErutiruuDaiyAn” as interprets stavam inhissundarabAhu kUrattAzhvAn dvayam half ofthe first ofthe The follower DDITIONAL

THOUGHTS Nam ayodhya kANDam31-25: ayodhya Nam

FROM S R I UV: 247 thus He does not distinguish between someone betweensomeone thus Hedoesnotdistinguish d will be involved in uninterrupted kai’nkaryam kai’nkaryam uninterrupted in d willbeinvolved to rescue us as sItA pirATTi did when she was was she did when usassItApirATTi to rescue and accepts my offering, then His wealth will and acceptsmyoffering, thenHiswealthwill e is mythili; he is lakshmaNan”, and accepted is mythili;helakshmaNan”,andaccepted e hundreds of vessels filled with delicacies He He delicacies filledwith of vessels hundreds aRRavargaL”) exceptthispretextinorder to aRRavargaL”) will be like sItA pirA will belike ivil kAlamellAmuDan ivil icance is that emperumAn does not expect isthatemperumAndoesnot icance The first half of dvaya mantram halfof asks us first dvaya mantram The to untain side; I will serve You when Youare serveYouwhen side;Iwill untain ANDAL is offering 100 vessels of butter and to the wealth of tiru AyppADi, a hundred to thewealthoftiruAyppADi,ahundred ng our kai’nkaryams to Him, just as iLaiya my offering, like rAma who went to atri who went offering, likerAma my increasing day by day”. If He makes my my daybyday”. If He makes increasing y by day, and there is no diminishing. He diminishing. no by day,andthereis y offering verbally. Butwill He makethis offeringverbally. TTi, andthefollowerof Ai manni vazhuvilA

sadagopan.org sadagopan.org kaNNan Who always smells of veNNai, I ofveNNai, alwayssmells kaNNan Who mAl”. andtiru tobothtiru offering this Thus, Iam A. T நின்ற பிரான்,அேயன் ேசாைலதன்ள் மணங்கமம் திமாஞ் ெதன்றல் ஆம்ெசய்வன், ப்பின்ம் ெகாத் றாயிரமாக் ஒன் அெசய்திடப்ெபறில்,நான் இன்வந் தித்தைனம் aDiyEnmanattEvandunErpaDilE ninRa pirAn tannuL tenRal maNamkamazhumtirumAlirumSOlai Seivan ALum koDuttuppinnum onRu nURAyiramAk inRu vanduittanaiyumamuduSeididappeRilnAn P kai’nkaryams of all kinds. kai’nkaryams ofallkinds. offered ea aDiyEn place ofeachvesselthat aD aDiSiloffered, for everyvesselofakkAra heartforever, po’ngalandstaysinaDiyEn's ofsweet 100vessels and ofbutter the 100vessels AS nARum …. nambikku - If nARum is taken as an adjective to ‘nambi’, then it says that for taken asan thenitsaysthatfor is adjective to‘nambi’, -IfnARum nARum ….nambikku If azhagar from tirumAlirumSOlai it with

URAM RANSLATION 9.7

FROM S R I S

மனத் ேதவந்ேநர்பேல A T HAKOPAN “mAlirumSOlai pirAn” “mAlirumSOlai am offering hundred taDA-sofbutter. hundred am offering 248 iyEn will offer one hundred thousand vesselsin hundredthousand iyEn willofferone ' S s fragrant breeze comes here today andaccepts breezecomeshere fragrant s

rlier, and, aDiyEn will do more and more more and rlier, and,aDiyEnwilldo TAMIZH

TREATISE

:

ANDAL says that if He is able to overcomesweet fragranceofthebreeze intirumAlirumSO this this kOdai, to SOlai and come irum readytoleavetirumAl Hewas getting is becauseas to;it want did not not becauseHe is yet ANDAL blessed He hasnot The reason aDiyArgaL. was to endear thecetana-stoHim. was toendear inHiskRshNaincarnation Allthebutter Hestole pleased whenHegetsHisaDimaiback. been waiting Hehas forwhich from Hisdevotee had. predecessors same desireher kuDikkoru santati”ishavingthe S tiruvAimozhi 3-3-1:“vazhuvilAaDimai -todokai’nkar she desires is onlyonething His gain. His belonging He gets andwaiting. is longing andHege return; in thousand gets onehundred what gain byaccepting emperumAn What does longsfor. desperately so phalanthatshe kai’nkarya shegetsthe Or, her gain. is and this does shegainbyofferingallthesetoemperumA without some benefit inreturn - prayojanam by theelders. she willdo happy that willbe so her heart,she offerings He in addition,afteracceptingher If vesselsforeach vesselthatsheofferedearlier. hundredthousand that shewillthenofferone a hundred offeringof accepting her this helpof illai”(peiryAzhvAr ivaivENDuvadu “kURai SORu anyt would want is notonewho all kOdaiwants;she periyAzhvAr tirumozhi3-5-1). tayirvAvi SoRRup paruppadamum (“aTTukuvi of mountains Him; Heisusedto for nothing I offer. acceptingwhat cannot livewithout He that bhAvam itwiththe hastoaccept He my offer; not wanttorefuse does because He not enou Himself”.Itis been abletosustain and acceptsmyofferingswithdelight,th B. A tenRal maNam kamazhum tirumAlirmSolaip pirA tirumAlirmSolaip kamazhum tenRal maNam kai’nkaryam islookingforwardto the butterorsweetpo’ngal, emperumAn More thanthe Him”. There to eternalkai’nkaryam “Inaddition,Iwillperform Seivan: ALum pinnum SrI kRshNasvAmi aiya’ngAr refers us toasa refers aiya’ngAr SrI kRshNasvAmi amudu SeidiDap peRil: “If only He accepts my only Heaccepts SeidiDap peRil:“If amudu aDiSilare andahundredvesselsofakkAra vessels ofbutter A hundred ittanaiyum: inRu vandu : can be interpreted as ' inRu va inRu ' as interpreted canbe : inRu vandu DDITIONAL

THOUGHTS

FROM S R I PVP: 249 eyya vENDum nAm”; kOdai who is “a’nju is “a’nju who vENDum nAm”;kOdai eyya yam toHim,justasnammAzhvArdeclaresin anuddiSya na mandopi pravartate.Thenwhat anuddiSya na gh if He comesandacceptswhatIofferjust if gh just does not go away but stays permanentlyin away butstays does notgo just all flawlesskai’nkaryam all e feelingthatwithoutthisHewouldnothave yum nei aLaRum aDa'ngap poTTattuRRu” - poTTattuRRu” aDa'ngap neiaLaRum yum back, which pleases Him immensely. This is This back, whichpleasesHimimmensely. ndu' or ‘inRu uvandu’ (liking). “If He comes He comes (liking).“If uvandu’ ‘inRu or ndu' she offers? For every vessel He accepts, He Heaccepts, For everyvessel sheoffers? attraction and cometoher,thenshewilldo attractionand rice, ponds of yogurt and pools of butter of butter pools rice,pondsofyogurtand vessels ofbutteretc.,she will besograteful n? His pleasure is the only thing she wants, istheonlythingshewants, Hispleasure n? ts His aDiyAL's kai’nkaryam, for which He He which for kai’nkaryam, aDiyAL's His ts lai attracted Him, and so He stayed behind! lai attractedHim,andso Hestayedbehind! for a long, long time. Thus, He is more is foralong,longtime.Thus,He tirumozhi5-1-4).Shesa ying thatevenafoolwon'tdoanything offering ofbutterand n nEr paDilE: His nature istohelpHis n nErpaDilE:Hisnature hing else in return, just likeherfather hing elseinreturn,just to Him as prescribed sweet rice”. This is rice”.This sweet ys that if He does

sadagopan.org sadagopan.org new fromHim. even morekai’nkaryamtoHim. harir-harir-hariti vyAharet vaishNavahpumAn|| brAhme muhUrtecauttAya cintayetAtmanohitam| B. A A. T காைல ெயந்திந் Alin ilaipperumAnavanvArttaiuraikkinRadE cOlai malaipperumAntu mAlin varavuSollimaruLpADUdalmeimmaikolO? kAlai ezhundirundukari P and chant the name of three times: threetimes: nameofhari and chantthe for him, the morningandthinkthoughtsthataregood upearlyin shouldwake vaishaNava va’ngi land wouldkeeptalkingaboutemperumAn. pidaRRa” -Ev tArgaLumE pOl avanuDaiyapErum 6-7- emperumAn's arrival”.IntiruvAimozhi andtalkabout up earlyinthemorning toget forthem to sleep?So,itispossible birdsborn What elsecan where kOdaiwasborn. fo has givenanexplanation nambi) va`ngipurattu of (thedisciple AccAn thatSiRiya na'njIyarnarrates of emperumAn? about thecoming arenotintellectually highlyevol sparrows that aloudif Alilai. kOdaiiswondering nAthan SOlai,the oftirumAlirum perumAn the arrivalofjagannAthan, liketheyaresingingandannouncingthe sound to ANDAL upandmakenoises,which, Inearlydawn,thedarksparrowswake passes andtheSunrises. ஆ னிைலப்ெபமான்அவன்வார்த்ைத ைரக்கின்றேத ெயம்ெபமான் வராபதி ேசாைல மைலப்ெபமான் மள்பாதல்ெமய்ம்ைமெகாேலா, வரெசால் மான் AS

aDiyEn: This is the sole purpose ofexisten sole aDiyEn: Thisisthe This is the SAstram meant forthevaishNavas meant This istheSAstram Aquestion arisesastohowthese upinthemorning. Getting kAlai ezhundirundu: After invitingkaNNantohaveherakkArava URAM DDITIONAL RANSLATION 9.8

THOUGHTS

FROM S ya kuruvikkaNa`ngaL R varApati emperumAn

I S காியகு விக்கணங்கள், காியகு விக்கணங்கள்,

FROM A T the sparrows'wordswillcometrue. HAKOPAN S R I PVP: 250 2 we have: “Urum nADum ulagamum tannaip tannaip ulagamum 2 wehave:“UrumnADum ' S ved, canget up andtalk early inthe morning

ce forANDAL. She is no of dvAraka, the Innocent Baby lyingonthe of dvAraka,theInnocent TAMIZH DiSil, kOdai is waiting for His arrival; night arrival;night His for kOdaiiswaiting DiSil, in her place do? Would they even have time Would theyevenhavetime place do? in her r this: “These birds were born in the place place the in born were birds “These r this: purattu nambi'snityagranthamsaysthata gifted with knowledge, but in kOdai's knowledge, butin kOdai's giftedwith en brainless creatures born in ANDAL's born creatures en brainless

TREATISE : t askingforanything today their wordswillcometrue? today their that it possible is been truesofar; have not their words come.So not Hehas days now,and thesparrowshave isthat second interpretation arriva the singing are sparrows the true that their words. there isnoneedtodoubt dedicated. SAr`nga vil nAN oliyum talaip peivadu e’nj~nAnRu kolO? SAr`nga vilnANoliyum talaippeivadue’nj~nAnRukolO? pU`ngoL tirumugattumaDu tU`nguginREn mAlaigaLODuuDanAininRu tU`ngu pon SOlaiyilkonRaigaLmEl kO`ngalarum pozhilmAlirum P D. A C. A small leaf. stomach, andthenwenttosleepona the imposs His abilitytoachieve their level.Thethirdre the 10,000gopikA'sat be takenasareference second can rUpam. The determination to protectHis de Al and emperumAn, tuvarApati malaip perumAn, similarly is mind. kOdai because ofherstate things dear rAma,shekeepsdoubtingwhetheritisalltrue,orjustimagining WhenhanumAnappear 34-23). - sundarakANDam wentthrough(rAmAyaNam sItApirATTi stagethat thesame true?” kOdaiisgoingthrough announ bythebirds, melody indaLam’ “maruL as well. pres seemstobetheanushThAnam this domain AS When thebirdsareannouncingloudlythat A referencetova Alin ilaipperumAn- dream. inher ANDAL married kaNNan,who - tuvarApati emperumAn meimmai ko mAlin varavuSollimaruLpADUdal ANDAL refers to emperumAn by three of His many names inthispASuram-SOlai bythreeofHis referstoemperumAn ANDAL SOlai malaip perumAn - The Lord oftirumAl meimmai kolO-Twointerpretation URAM DDITIONAL DDITIONAL 9.9

THOUGHTS THOUGHTS

FROM FROM ttu UdiyaSa`ngoliyum votees by being easily accessi votees bybeingeasily ible. He swallowed the three worlds, kept them in His small small His in them worlds, kept ible. Heswallowedthethree

S S R R s can be given for this phrase. Thefirstis:Isitreally can begivenforthisphrase. s I UV: I PBA: Ta patraSAyee-ANDAL’skuladaivam. 251 l of emperumAnl of oram Iimaginingthis? The fers to His aghaTita ghaTanA sAmarthyam - sAmarthyam His aghaTitaghaTanA to fers been singing His arrival everyday for several His arrivaleverydayforseveral beensinging wondering aloudifitisallherimagination. He is coming, ANDAL convinces herself that herselfthat ANDALconvinces He iscoming, cribed forthelessintellectually evolved birds cing the arrival of emperumAn, really come ofemperumAn,reallycome cing thearrival to His sauSIlyam -thatHewasmixingwith to HissauSIlyam in ilaip perumAn. The first refers to His first refers The perumAn. in ilaip s before her with the message from her withthemessagefromher s beforeher irum SOlai, to whom this tirumozhi is is tirumozhi this whom SOlai, to irum lO?: “Can the singing of the song in in ofthesong lO?: “Canthesinging ble to them through His arcA throughHis ble tothem

sadagopan.org sadagopan.org B. A A. T சார்ங்கவில் நாெணாம்தைலப்ெபய்வெதஞ்ஞான்ெகாேலா! சங்ெகாம், திகத்மத்திய ங்ெகாள் டனாய்நின் ங்குகின்ேறன், ங்குெபான் மாைலகேளா- ேகாங்கல ம்ெபாழில்மா-ஞ் life. on toher hold shecan Sar`ngam, and of Sa`ngam sound boththe byhearing worse. Soonly pi and sItA pirATTi ofrukmiNi the conditions Lo continued toliveafterhearingthesoundof she Lord rAma, theheadof like headthatlooked theillusory her showing by pirATTi her alive.When theev kept pA`ncajanyam that to arriving asHewas blewHisconch kRshNa SAr’nga bow?”Whenru of His of kaNNan, emanates fromthebeautifullips kolO:“WhenamIgoingtobecl e’nj~nAnRu wasted. she islying tirumozhi pEccuppaDil vAzhagillEn”-nAcciyAr (“gOvindanukkallAl vAyilpOgA”-nAcciyA only forgOvindan meant is kOdai nooneelse.BeingbornofperiyAzhvAr, and vishNu the flowersarelyingwastedwithoutbeingus andthedevotees the flowers, get and come don't Sin ofvishNu. used forworship is becausethekonRai It flowers lyingwasted? malai. SOlai tirumalirum atop flowers konRai the kO’ngutrees”. that areabundantwith konR the from hanging formations shaped flower ofthebowbynameSAr`ngam? majestic sound the and lipsofemperumAn, thebeautiful pA’ncajanyamblownby from the emanating sound conglomeration ofkO’ngutreesintirumAlirum maDuttuUdiyaSa’ngoliyumSAr’nga vilnANoliyum.... pU`nkoL tirumugattu “Iam kO`ngalarum pozhil..tU’nguginREn: fromthe flowers hanging huedgarland-shaped thegolden useless like I amlying DDITIONAL RANSLATION

THOUGHTS

FROM S R I S

FROM ce tirumAl irum SOlai isazhagar SOlai irum ce tirumAl A kmiNi pirATTi was being forced to marry SiSupAla, Lord Lord SiSupAla, marry to forced being was kmiNi pirATTi T HAKOPAN S R I PVP: ேசாைலயிற் ெகான்ைறகள்ேமல் 252 and the grand sound emanating from the strings fromthe emanating the grandsound and ' ANDAL is comparing herself to the “wasted” the “wasted” to herself is comparing ANDAL S The question naturally arises: Why are these Thequestionnaturallyarises:Whyarethese

rATTi, ANDAL considers her plight infinitely infinitely herplight considers ANDAL rATTi, ed. In ANDAL's case, she is meant only for for case,she is meantonly ed. InANDAL's rd rAma's bow from a distance. Compared to Compared from adistance. rAma's bow rd TAMIZH flowers are used for worship of Siva, and not Siva, and of for worship flowers areused SOlai.When will Ireachthe nearnessofthe ose tothesoundofpA’ncajanyamthat of emperumAn don't use the flowers, and so theflowers, use don't of emperumAn il rAvaNa tried to threaten and coerce sItA sItA andcoerce tothreaten rAvaNa tried il ai trees inthegardensof tirumAl irumSOlai lying wastedlikethegolden-huedgarland- rescue her, and it was the sound of this anditwasthesound rescueher, r tirumozhi 12-4; “mAniDavaRkkenRu 12-4;“mAniDavaRkkenRu r tirumozhi 1-5). Since He has notcometo claim her,

TREATISE territory, the devotees of Siva territory, thedevoteesofSiva : mistake it for a bunch of flowers! kOdai is it forabunchofflowers! kOdai mistake fragrance”.ThefragranceofkOdai' of their paramapadam. river called SilambARu”. SilambARuintirumA asitwalks. tusks ofitsspeedyflow.Thisresembles side because from thetop ofthemountain to emperumAn's ab agil logswithitswaves. rushes mountain, inthe birth its that takes tothein-law's - logs”.Justasgirlsgoing Sentamizh pattumvallArtirumAlaDisErvargalE sundaranai SurumbArkuzh ninRa SOlai vandu izhiyumSilambAruuDaimAlirum porudu taDa`ngaL agilumSumandu kAr SandoDu B. A A. T சந்ெதா காரகிம் P சுந்தரைனச், சும்பார் மாஞ்ேசாைலநின்ற, ம்சிலம்பா_ைட வந்திழி ெசந்தமிழ் பத்ம்வல்லார்திமாலேசர்வர்கேள. ெசந்தமிழ் tiruvaDigaL. tiruvaDigaL. irum tirumAl beautiful ofthis Lord who isthe has beautiful,curlyhairthatattractsthebees is thatthosewhoareable toreci tiruvuLLam side.kOdai's on either it overflowsthebanks as are initspath (used foryAgams)that so greatthat force is nUpura ga`ngai,whose SOlai: ti irum in tirumAl flows ga’ngai that AS SurumbAr kuzhalkOdai: “kOdaiwithfragrant divyaksh SOlai:“The mAlirum SilambARuDai taDa’gaL porudu vandu: “Eroding the banksof the “Eroding taDa’gaL poruduvandu:

In this very last pASuram of this tirumozhi, ANDAL does ma’ngalASasanam to nUpura nUpura to ma’ngalASasanam does ANDAL tirumozhi, pASuramofthis verylast In this SandoDu kAragilum Sumandu: “Carryingthesa Sumandu: SandoDu kAragilum URAM DDITIONAL RANSLATION 9.10

THOUGHTS

FROM S

சுமந்தடங் கள்ெபா, சுமந்தடங் R I S

al kOdaitoguttuuraitta FROM குழற் ேகாைதெதாகுத்ைரத்த, A T HAKOPAN S R I PVP: house carry SrIdhanam withthem,theSilambAru house carrySrIdhanam 253 to its nAyakan's abode carrying sandalwood and sandalwood carrying abode its nAyakan's to ' meant for none other than the Beauty called other thanthe fornone meant S te these ten pASurams composed by her who te thesetenpASuramscomposedbyher rumAl irum SOlai is decorated by the river bytheriver decorated is SOlai irum rumAl because of its fragrance, inpraiseofazhagar because ofitsfragrance, s kUndal is such that the bees (Surumbu) s kUndalissuchthatthe bees(Surumbu) it carries the sandalwood logs and agil logs logs logsandagil thesandalwood it carries

SOlai, will be blessed to join emperumAn's SOlai, willbeblessedtojoinemperumAn's TAMIZH a madelephantpokingatthebankswithits ode, it is eroding th is eroding it ode, locks of hair that attract the bees because attractthebeesbecause locks ofhairthat etram called tirumAl irum SOlai with its etram calledtirumAlirumSOlaiwith l irum SOlai is like virajA nadi in l irumSOlaiislikevirajAnadi ndalwood logs and the agil - eaglewood - eaglewood and theagil logs ndalwood the river as it flows”. As the river flows the riverasitflows”.Asflows

TREATISE : e riverbanks on either on either e riverbanks

sadagopan.org sadagopan.org emperumAn, this turns out to be Sevviya tamizh. tobeSevviya out thisturns emperumAn, arearesult accurate. SincethesepASurams composing thegarland. th together bystringing kalyANa guNams Him. andthebeautyofazhagar.Yet, SOlai mAlirum ofhercurlyand butthebeauty personified, SOlai.Sheisobviouslybeauty irum hilloftirumAl thebeautiful azhagar whoresidesatop Sem-tamizh: Sevviya tamizh - Sevviya here Sevviya tamizh-Sevviya Sem-tamizh: toguttu uraitta: “Beautifully composed”. uraitta: “Beautifullycomposed”. toguttu “SurumbAr kuzhal kOdai” kuzhal “SurumbAr kOdai” 254 ese pASurams which areeach likea gem ese pASurams kOdai has created a garland of azhagar's of azhagar's agarland has created kOdai fragrant locks of hairaloneexcelsthat fragrant locks of ANDAL'ssincere anddeeplovefor she has to go through this torture to get to torture toget this she hastogothrough means correct, straightforward, direct,and means correct,straightforward, D. A C. A pASuram-s in Sevviya tamizh. in Sevviyatamizh. pASuram-s kalyANa guNa-sofemperumAnwhoisalways be with flows flawlessly composition ANDAL’s theobstructionswh force all with that dashes with whichitmergesultimately. Asamatteroffa initsintensity. undiminished theendresultofitallisthatremains but forms intodifferent itspillsover abundant that is so tobhagavAn theloveofbhUdevi intheend, undiminished the waterreachesocean riverspi Justasanoverflowing simultaneously? roles different many inso be to person one for possible it is santati”.How oru kuDikku by of His adevotee part ofbeing fulfilled the here”etc.She keepthisthing thing, as“takethis such bidhertodo, and periyapirATTi that meant By dAsI,bhUmidevi sinceshehaslearned Sishyai devotee). Sheisa and servant student, your Iam (Ohpurushottama! capuroshottama” dAsI cabhaktA disciple,servant,andde is bhagavAn's that She pASurams. automa they willbe thekai’nkaryam blessed with ofthesepASurams who doanusandhAnam goal. Those her not attained shehas because thistirumozhi together; sheexpressesherdesirethrough Feet”. ItiskOdai's desi the Lord’sdivine azahagar's beauty handily. azahagar's beautyhandily. thebeautyofasing even though go through, us realizetheintensitywithwhichweshouldlo taDa’ngaL porudu-“erodingawaytheobstru ta has (who bhUdevi purANam, SrI varAha In SandoDu kAr agilum Sumandu taDa’ngaL poru taDa’ngaL agilumSumandu SandoDu kAr sErvargalE: “Thosewhochantth tirumAl aDi SurumbAr kuzhal kOdai: ANDAL is describing herself with this attribute just to make make just to withthisattribute herself describing is ANDAL kuzhal kOdai: SurumbAr DDITIONAL DDITIONAL

THOUGHTS THOUGHTS

FROM FROM she is His aDimai; her desire herdesire aDimai; is His she S S R R I UV: I PBA: 255 re to do kai’nkaryam to tirumAl and piraTTi andpiraTTi totirumAl do kai’nkaryam re to ct, it ends up assuming the size of the Ocean ct, itendsupassumingthesizeofOcean le lock of her kUndal could havebeatenout le lockofherkUndalcould ile carrying the fragrant sandwood, agil etc., etc., agil sandwood, fragrant the ile carrying ng forHim-thatthiswaswhatkOdaihadto lls over into many streamsandcanals,but all lls overintomany votee all at the same time - “aham SishyA ca votee allatthesame time-“ahamSishyAca singing His praise in Her form as “a’nju as“a’nju form Her in praise His singing everything thatisto everything ctions thatareataraisedlevel”. ctions auty and devotion while describing the describing while auty anddevotion ken incarnation as ANDAL) has declared as ANDAL) ken incarnation associated with pirATTi, throughthese with pirATTi, associated ese pASuram-swith de tically by the mere act of reciting these tically bythemereactofrecitingthese du vandu izhiyum - Just like the river vanduizhiyum-Justliketheriver du do not have to feel tortured like her; her; nothavetofeeltorturedlike do is todowhateveremperumAn know, only from Him. know, onlyfromHim. votion, willattain

sadagopan.org sadagopan.org up any one who is devoted toHim. who isdevoted up anyone to continuelive:ThefirstwasHi two reasons life andfaintalternately. her cometoEventh tiru beautiful ofHis her the seasonreminded appeared du flowers that gone.The has comeand kAlam (rai ThekAr He isgoingtocomeher. in right Himself He presents only if would live kept Him for longing ofher intensity vain. The andfellatthefeetofclouds SARRuminE”, bees etc.intheprevioustirumozhi(Sin dosho yadyapitasyasyAtsatAmetat mitrabhAvEna samprAptamnatyajeyamkata`ncana | B.A A. T I if he has any dosham -fault,itisnotin dosham if hehasany pUkkAL”arefullofbeauty. fallunder“kArkkODal that pASurams and theocean,etc.,onebyone,to please more andpleads any bear thisatrocity She cannot has vanishedfromhersight,insteadofturnin muDi nArAyaNa “nARRattuzhAi her eyes.Her etc.,even though dAmOdaran” Seida viLakkam maindan, mAyan, mannu tUya vaDa mathurA vaikuNthan, mAdhavan, “mAmAyan, severalnames His saying constantly is she solitude and howinherdistress nAthan,nAraNan, toher toconvey blue ocean.Sheappealstothem of theflow falls atthefeet kOdai emperumAn, NTRODUCTION “I will never forsake him (vibhishaNan) sincehe him(vibhishaNan) “I willneverforsake ofuni longedtolivethelife Because she Frustrated anddespondentthatshehadnot RANSLATION DDITIONAL நாச்சியார் திெமாழி10-கார்க்ேகாடல்க்காள்! N SrI ANDALsametara’ngamannArtiruvaDigaLESaraNam ஸ்ரீஆண்டாள் ஸேமத ஸ்ரீரங்கமன்னார் திவகேளசரணம் ஸ்ரீஆண்டாள் ஸேமதஸ்ரீரங்கமன்னார் A CCIY

THOUGHTS

FROM A R S

R TIRUMOZHI I S

FROM A T HAKOPAN S appropriate for noble people toaccepthim”. appropriate fornoblepeople R agarhitam ||“(rAmA.yuddha.18.3) I PVP: durac cempoDi) in the pASuram “enakkOrSaraN durac cempoDi)inthepASuram 256 X- SrI: unite herwithSelvamaNALan.Theseten unite g His“pa’ngayakkaN” (lotus-eyes) towards her. ' mEni, color and His other attributes and made made and other attributes His colorand mEni, on with emperumAn, ANDAL appealed to the tothe appealed ANDAL emperumAn, on with S ough all these were torturing her, shestillhadough alltheseweretorturing ers, cuckoos, peacocks, the rain and the dark- and therain cuckoos, peacocks, ers,

ny season) in which He had promised to come to come He promised season) in had which ny n, Sa’ngODu cakkaram Endum taDakkaiyan” EndumtaDakkaiyan” Sa’ngODu cakkaram n, s repeateddeclarations front of her, or at least shows some signs that that somesigns at leastshows ofher,or front TAMIZH

He totally ignored her and disappeared from heranddisappeared He totallyignored in the viNNIla mElAppu tirumozhi, all in intheviNNIlamElApputirumozhi, growing to such an extent that she felt she she felt growing tosuchanextentthat ring this season and other characteristics of characteristics other and this season ring succeeded inherdesiretobeunitedwith K perunIr yamunait turaivan, tAyaik-kuDal tAyaik-kuDal turaivan, yamunait perunIr with the flowers, fruits, the birds, the rain rain the thebirds, fruits, the flowers, with A came to me seeking my friendship. Even Even my friendship. seeking tome came RKK

TREATISE OD AL

P that He will never give give He willnever that U KK AL word: The of anAcArya. intheform intermediary Him, ther to to savethosewhosurrender tirumozhi. allinthis tous isconveying iswhatkOdai This to Him. kai’nkaryam toacceptthosewhohaveasso choice except Hissv willchange relationship this to Him, her, yet the link between her and emperumAn is her andemperumAn between her, yetthelink who canqu one no and thusthereis a svatantran He is Even though ultimately. Feet His to be taken to her for except othercourse there isno with periyAzhvAr, association ofher thenbecause onherprayers, based Ifnot periyAzhvAr. confident thatHewillfulfillherwishbecausesh definite toliveinthe can continue to Meevenonce,orseeksmyprot vibhIshaNo vAsugrIva!yadirAva Anayainam hariSreshTha:dattamasyaabhayammayA| vr abhayam sarvabhUtebhyodadAmyetat - sakRdevaprapannAya namemogham Sushyet toyanidhihkRshNe! - dyou:patetprthivISIryethimavAnSakalIbhavet| vain”. neverbecome my wordswill out,but dry theoceanmight mightdisintegrate, mountain sought My protection, I have al have I Myprotection, sought aruLicceyal was:“HisaDiyAr-s ar perumALinsteadwi to seek they aresupposed vaishNavas theseSrI him“Whydo people asked andperformed kai’ that villageflockedtohim protection, thereisthepurushakAr vANavadaraiyan, hestayedinavillagecalled bha SrIparASara When Him. attaining The point brought about here is that even with bhagavAn's assurance that He will not fail thatHewillnotfail assurance withbhagavAn's here isthateven about The pointbrought The second reason that kOdai feels justified to feels justified kOdai reason that The second All theabovedeclarationsensurethatHewill “It is My vow to protect unconditionally from unconditionally toprotect “It isMyvow “kRshNe! Theskymightfalldown, the Earth “Oh sugrIva! Bring him to me; whether it is vibhIshaNan or rAvaNan himself who has orrAvaNanhimselfwhohas Bring himtome;whetheritisvibhIshaNan “Oh sugrIva! The key word here is “Bring him to Me”. The keywordhereis“Bringhimto Here SrI PVP quotes another incidence of the importance of purushakAratvam in in ofpurushakAratvam oftheimportance Here SrIPVPquotesanotherincidence tavAsmIti cayAcate| ready assured him My protection”. ready assuredhim ection saying “I am yourservant”. ection saying“I e the facilitators or ghaTaka-s in bringing about the union e thefacilitatorsorghaTaka-s inbringingabouttheunion confidence that He will fulfill herwish. He willfulfill confidence that atvam or intermediary involved. atvam orintermediary Na svayam||(rAmA.yuddha.18.34) 257 example that SrI PVP gives is bhagavAn's own isbhagavAn'sown gives PVP example thatSrI “SrIdevima’ngaLam”, all “SrIdevima’ngaLam”, atam mama||(rAmA.yuddha.18.33) AtantRyatvam if needed AtantRyatvam if TTar oncewasvisitingakingnamed e is the need for purushakAratvam or the or the e istheneedforpurushakAratvam nkaryam to him with intense devotion. Some devotion. intense with tohim nkaryam Thus, even afterbhagavAnhasassuredHis e is none other thanthedaughterofgreat e isnoneother vacobhavet||(bhAra.uttara.70-48) periyAzhvAr. Sincepe ciation with periyAzh with ciation come to you with such great devotion when with suchgreatdevotion come toyou estion Him if He fails to keep His word to to Hisword keep to He fails if Him estion every living being, anyone that surrenders everylivingbeing,anyonethatsurrenders th this kind of devotion”. SrI BhaTTar’s SrIBhaTTar’s of devotion”. th thiskind might shatter into pieces, the himAcala intopieces,thehimAcala mightshatter definitely take care of kOdai, and so she definitely takecareofkOdai,andsoshe continue to hold on to her life is: she is lifeis:she to her on continue tohold , andHewillhaveno the SrI vaishNava-s in in vaishNava-s the SrI vAr at His Feet for Feet vAr atHis riyAzhvAr is too dear dear riyAzhvAr istoo

sadagopan.org sadagopan.org sugandha tuLasi mAlai? sugandha tuLasi me that Hecommits?Whatisthewayoutfor Where will color? with yourdark me ofHim as if me youat who isaiming ocean, and kaNNan was supposed to come back to kOdai, kOdai, to comeback to supposed kaNNan was kAlaminwhich mean kArkAlam-rainyseason, thephrasecanbetakentoreferkAr and so theyaretorturing kOdai ofHistirumEni, flowers. refer tothedarkhueofkAndaL greatness orhugeness of something.When it is purushakAratvam by the AcArya issimilarto bythe purushakAratvam absenceofthemahout,wea the back in on itsbackandcarrieshim.Bu person accepts the mahout assi the elephantwith of the back mo analogy ofanelephantandapersontryingto for kaNN many places.InthevyAkhyAnam bhaTTar]. SrI parASara thefatherof to AzhvAnhereiskUrattAzhvAn, will betheghaTakawho AzhvAn, whotheypray seekers. Peopleareappr His between Himand B. A A. T தார்க்ேகாம் ெநஞ்சந்தன்ைனப்பைடக்கவல்ேலனந்ேதா! ஆர்க்க்ேகா இனிநாம்சவ,அணிழாய்த் ேபார்க்ேகாலம் ெசய்ேபாரவித்தவெனங்குற்றான், கார்க்ேகாடற் க்காள்!கார்க்கடல்வண்ணெனன்ேமல்உம்ைமப் vallEnandO tArkkODum ne`njamtannaipaDaikka tuzhAit ArkkO ininAmpUSaliDuvaduaNi viDuttavane’nguRRAn? SeidupOra pOrkkOlam kArkkODal pUkkALkArkkaDalvaNNanemmElummaip P AS [The importance of purushakAratvam isemphasizedrepeatedlybyourpUrvAcArya-sin ofpurushakAratvam [The importance kArkkODal pUkkAL: The word kAr can mean th wordkAr The pUkkAL: kArkkODal is flowers!Where kArkkODal Oh dark-hued

URAM DDITIONAL RANSLATION 10.1

THOUGHTS

FROM S R I S

FROM A T HAKOPAN S R I PVP: you are all His warheads, by making youremind you areallHiswarheads,by 258 that of the mahout in this analogy.] mahout inthisanalogy.] of the that ' S Thedarkhuesoftheflowersarereminding I go and complain about this atrocious crime crime atrocious this about andcomplain I go ll know the consequence. The roleofthe ll knowtheconsequence.

taken to mean the dark color, the phrase can thephrase the darkcolor, tomean taken iNuN SiruttAmbu pASuram 3, we find the 3,wefind pASuram SiruttAmbu iNuN TAMIZH or the kAndaL flowers that have flowered in in have flowered that flowers kAndaL the or since I keep losing myself pining over His piningover since Ikeeplosingmyself oaching me because of my association with my association me becauseof oaching sting in the process, the elephant willingly willingly theelephant process, sting inthe my kaNNan who has the hue ofthedark hasthehue my kaNNanwho unt on top of it. If the person tries togeton unt ontopofit.Ifthepersontries will helpthemattainHim”.[Thereference t ifthepersontriestogetonelephant's her bytheircolor.Ifthe word istakento e rainyseason,theblackcolor,or

TREATISE : more. At leastinthecaseofcloudsth more. At from heremperumAn.Wherever kOdailooks,ther theflowers,peacocksandcuckoosallb sItai, from separated got He after enemy rAmapirAn's kulambecame whole rAkshasa Just asthe so this world everything in that Hecreated and thus canbedevotedtoHim is sothatthey from Him. Conventionally, it is said that the purpose ofonly to them Hehascreated that now thinks giving life to the beings in thisworld flowers. referto istakento IfkAr the rainyseason. pOrkkOlam Seidu pOraviDuttavan: SincetheflowersareremindingSeidu herofHim,kOdai pOrkkOlam “kArkkODal pUkkAL” pUkkAL” “kArkkODal 259 the size, the reference istothehugekAndaL size, thereference the ecameshe wasseparated kOdai's enemieswhen at tortured her (viNNIla mElAppu - nAcciyAr nAcciyAr - at torturedher(viNNIla mElAppu that they can torture her in every possible way. they cantortureherineverypossible that make her feel miserable when she is separated herfeelmiserablewhen sheis make attain moksham. ANDAL is beginning to feel tofeel beginning is ANDAL moksham. attain e are only things that torture her more and hermoreand e areonlythingsthattorture

sadagopan.org sadagopan.org torturing herclearlyindicate toherthatthes in power and Theirstrength them. goading themand behind standing is He suspects that assumed this beautiful dark-hued tirumEni also beautifuldark-huedtirumEni this assumed own freewillobjectslikethekArk-kODalflow choose this He why did whatever hueHewants; her. are cruellytorturing instead, and oftheseflowers,andtheyareroughrudeonher tothisnature isquitecontrary ANDAL andarepresenteverywhere. donotdisappearanywhere But, theseflowers tirumozhi 8),therewasa chancethattheymi kRshNasya hikRtebhUtamidamviSv utpattirapicApyayah| kRshNa evahilokAnAm appearing in her sight! hersight! in appearing he to torture flowers He didn't createthese If totheseflowersdestroyherfa encouragement fe battle and inthe their warriorstosucceed cAmarametc.to paraphernalia likeumbrella, attack theirenemies'forts,if them behind that Heisstanding kOdai feels arecreatedforHispleasure. move don't that moveand separation from Him; I cannot even bear Hi evenbear Him; Icannot separation from reminds kOdai of Him constantly. Him constantly. of kOdai reminds including theseflowersandgavethemtheirat bedres seemsto thiskaNNan lover; from His se heroff.cakravartitirumagan her andfinish seem emperumAn indrajit, to kill him to sending meconstantlyofHim. mebyreminding then torturing me backtolifefirst are capable of bringing you that so strong me; youare like not soft Youare constantly! Him of me me byreminding kArk-kaDal vaNNan: He has the dark hueli dark He hasthe vaNNan: kArk-kaDal theirphysicalnature,theflow pUkkAL: By e`nguRRAn: Where is He?. Why is kOdai asking He?. Why iskOdai Where is e`nguRRAn: her, destroying in enough fast not flowersare Thinkingthatthese pOra viDuttavan: kRshNa is the One who is the Creator, Protector is the the Onewho kRshNa is em mEl: By nature, I am a naturally soft woman and I have become so thin because of because thin so Ihavebecome and anaturallysoftwoman nature, Iam mEl: By em Seidu: EmphasizestheCreator rAmapirAndecorate Seidu: Justas pOrkkOlam ummai: Oh Flowers! Youbearthecolorthat ummai: Oh their warriors fail to fell those forts, they willsend their they warriorsfailtofellthoseforts, their aspect of bhagavAn; He is the One whocreatedeverything of bhagavAn;HeistheOne aspect am carAcaram||(BhAratamSabhA.38.23) 260 from my dead state by showing me His hue, and meHishue, byshowing mydeadstate from s coming and hugging me; Iamthatweak. s comingandhugging sing up these flowers to destroy His own lover. Hisown todestroy sing uptheseflowers e flowersarenotalonein theiraction,andare nt people to destroy those who separatedHim those people todestroy nt ght disappear by being blown away by winds. awaybywinds. disappear bybeingblown ght r, He could have at least stopped them from them atleaststopped have He could r, by His own free will just to torture her. willjusttotortureher. own free His by the battle front and instill encouragement in the battlefrontandinstillencouragement and goading them to be faster. When kings kings themto be faster.When and goading st, He seems to have given His hue to them. Hishuetothem. havegiven Heseemsto st, one in particular? Just as He createdbyHis Justas one inparticular? seems to be intended purely for torturing fortorturing purely tobeintended seems ers to torture Her, ANDAL feels that He feelsthat Her,ANDAL ers totorture s to have decorated these flowers to torture torture flowers to these to have decorated s tributes such astheirbeautifulhuethat such tributes d lakshmaNan with the outfit for war prior outfit forwarprior with the d lakshmaNan ers are soft; but their behavior towards ers aresoft;buttheirbehavior ll the enemies' forts. Similarly,asan forts. ll theenemies' and Destroyer of this Universe; all things allthings Universe; ofthis Destroyer and this question to the flowers? Because she totheflowers?Becauseshe thisquestion ke that of the Ocean. He canassume Ocean.He the of that ke at me and feel sorry. Saying thus, kOdai ends up self-pitying - “andO”. -“andO”. endsupself-pitying sorry.Sayingthus,kOdai at meandfeel is my mind thateven sinner I amsucha myself; with this body, and thus, this again is sadly my own creation. sadly myown andthus,thisagainis body, with this but thenagain,Iamtheonewhodidkarmathatended up thiskindofmanas not house care for not He does thiswhen like after Him C. A kshipram rAmAyaSamsatvamsItAm harati rAvaNah|| hamsakAraNDavAkIRNAm vandegodAvarImnadIm| her- taking AraNya kANDam49-32,sItapraystogodAvari someone addressingtheacetanavastuandas her piti for her questionfeelingsorry respond to alsogetsfulfilled. Hisdesire she seesHim, AndifsheseesHim, once beforeshegetsdestroyed. they areanywaygoing if secret wishisthat her. destroying someon could similarlyguessthat up. kOdai him ri be before.Thisindicatedto used to sugrIva backedbyrAma,heimmediatelyrealized by made heard theloudnoise thanthem.WhenvAli stronger much power some backed by on His tirumEni. tirumEni. on His Him and of melts awayinpursuit alas! Itjust me. But to mecouldcooperatewithindefending whichbelongs destroy me,mymind areHi Heandtheseflowerswhich aloud: While toandcomplain? canshego Now,whomelse happening. is not with her,butthis her favor.TheyarealsoslavesofHislikesh they arenotrespondingisbecauseon torespond arenotequipped flowers that the own self, her own mind is not helping her;in isnothelping own self,hermind

andO: He is not for me; His Greatness and Greatness His andO: Heisnotforme; Why iskOdaiaskingtheacetanavastuwh is, when where He asking them Why isshe ne`njam tanniap paDaikka vallEn paDaikka ne`njam tanniap tannai ne`njam tArkkODum aNi tuzhAit ArkkO ini nAm pUSal iDuvadu: The flowers are not responding. She does not realize notrealize does She flowersarenotresponding. iDuvadu:The pUSal nAm ini ArkkO Not only areallthingsthat created by Not DDITIONAL

THOUGHTS

FROM S R - It is my sin that I have the manas (mind) that runs that runs manas(mind) the thatIhave sin - Itismy I PBA: 261 ght away that sugrIva has someone to back him to back ght awaythatsugrIvahassomeone e is, and they could have helped and cooperated e is,andtheycouldhavehelped and cooperated to destroy her, she will at least get to see Him Him to destroyher,shewillatleastgetsee runs after the tiruttuzhAi mAlai that He wears mAlai thatHewears tiruttuzhAi runs afterthe me. At least I could have got a body that does does that a body I couldhavegot At least me. to her query. She thinks that the reason why thereason that thinks query.She to her His side. He created them andtheyarenotin them He created side. His His Glory not supporting kOdai, but even her but evenher kOdai, His Glorynotsupporting paDaikka vallEn andO: ANDAL wonders wonders vallEnandO:ANDAL paDaikka s creations and belongings team together to together team belongings and s creations not for myself; there is no one to even look look toeven one thereisno myself; for not king questions like this? In rAmAyaNam In rAmAyaNam likethis? questions king e is behind these flowers in their actof intheir these flowers isbehind e ere He is? kOdai hopes that they might ere He they might hopes that is? kOdai stead, it is going after Him unceasingly. unceasingly. after Him it is going stead, thatsugrIva'svoice Glory are not for me; Even I am not for arenotforme;EvenIam Glory she knows He is out to destroy her? Her Her her? destroy to is out He knows she able state. Is this ever heard of, namely, heard of,namely, Is thisever able state. river to please tell rAma that rAvaNa is tellrAmathatrAvaNa river toplease her desire gets fulfilled. If she dies after after getsfulfilled.Ifshedies herdesire was not cowardly as it

sadagopan.org sadagopan.org looking up in the sky for the garuDa vAhanan to be comingtoher. tobe the garuDavAhanan intheskyfor looking up SOdi gOvindan”. SOdi gOvindan”. toth instead tocoolherdownbytaking but Hisenemies, up Deity) burns Prime asthe veda-s inthe sung paramapada nAthan of hand the right in is (who her ascakkarattAzhvAn burn to not them to She appeals dark coloroftheseflowersagainremindsher fl kANdaL sees someother She of emperumAn. bhagavad vishayam; that is the aRuLic ceyal of kOdai in this pASuram. ceyalofkOdaiinthispASuram. bhagavad vishayam;thatistheaRuLic intolera is fromkOdai separation emperumAn’s B. A A. T கிற்றிேர ைவத்க்ெகாள் பட்டவர்கூட்டத் மாற்ேறாைலப் ேமற்ேறான் மாழியின்ெவஞ்சுடர்ேபாலச்சுடா,எம்ைம ேமற்ேறான்ம் ேசாதிேவததல்வர்வலங்ைகயில், க்காள்ேமலகங்களின் மீேபாய், ேமற்ேறான்றிப் mARROlaip paTTavar kUTTattuvaittukkoLkiRRirE! emmai pOlaccuDAdu mEl tOnRumAzhiyinve`ncuDar mEl tOnRumSOdivEdamudalvarvala’nkaiyin melulaga`ngaLinmIdupOi mEl tOnRIppUkkAL! P have been explicitly created by Him for her destruction. have beenexplicitlycreated byHimforherdestruction. that animalsandplants,kOdaifeels manushya-s, atthe level.Outofthe ground kAndaL flowers grewontopofthetr name and took adifferent ofthe grow ontops flowers, but the kAndaL tOnRip mEl sees the she by thisaction,since sheturnshereyesawayfromthem flowers, kAndaL AS

kOdai's looking up after being remindedby being upafter kOdai's looking

mEl tOnRum SOdi: This is the reference to paramapadam. emperumAn's abode SrI abode emperumAn's toparamapadam. is thereference This SOdi: mEl tOnRum causedbythe thetApam standtobear couldnot kOdai pUkkAL:Because mEl tOnRip trying to thesky her eyestowards kOdai turns URAM DDITIONAL RANSLATION 10.2

THOUGHTS

FROM S R I S

FROM A T HAKOPAN S R I PVP: 262 e crowd of aDiyArgaL (followers) of “em param e crowdofaDiyArgaL(followers)“emparam ' of kaNNan's hue and kOdai feels allburnedup. and kOdaifeels hue of kaNNan's S trees. It looked like the mEl tOnRip pUkkaL tOnRippUkkaL mEl like the trees. Itlooked

pUkkaL, which belong to the same family as the same to belong which pUkkaL, TAMIZH ees just to finish kOdai off if she escaped the if sheescaped finish kOdaioff justto ees owers blossomed on top of the tall trees. The The of thetalltrees. on top owers blossomed ble to her; yet, her mind runs onlytowards ble toher;yet,hermindruns four varieties of life forms, namely, deva-s, namely,deva-s, of lifeforms, four varieties these flowers that belong to the plant family family plant that belongtothe these flowers avoid the kAndaL flowersthatremindher avoidthekAndaL the kAndaL flowers is suggestive of her suggestive is flowers kAndaL the and looks up. She is not sparedthepain is andlooksup.She

TREATISE : because she is seeking bhagavad anubhavam;so is seekingbhagavad because she only ofsuffering to feelthatsheisundergoingthiskind isbeginning follows: “ANDAL anubhavam. bhagavad have tonot “designated” been have who istothose the reference Inthisinterpretation, anubhavam. bhagavad and not AtmAnubhavam whoareseekingonly referstothose Oneisthatthisterm interpretations. even though I amHisdevotee”. even though 1-4-6). But, 33 and“aruLAzhi”-tiruvAimozhi emperumAn; he will bless those who are Hisde are hewillblessthose who emperumAn; leelAvibhUti. bhagavAn's talks about he pASuram of “amarargaL adipati”inthefirstpASuram thatna notes slope.SrIPVP is likeanuphill world this of Him in theanubhavam maneuver whereas caneasily thatshe downward slope To her, this world. in Him unable toreach she canen is evenclosersince the nityavibhUti tiruvAzhi justaseasilyshecangiveth His in objects asarethe nitya vibhUtiareasvisible One coupleofreasons. SrI PVPgivesa imagine? why all directlyfeelandsee,instead havenotsaid“Don'tscorch hand”. CouldANDAL Azhi. ve`njuDar - hence Himself of emperumAn thanthat hand ishigher in Hisright is carrying SrI toparamapadam. brightness di tejas ofemperumAn's by comparison.The will ofparamapadam thebrightness their bodies; brighter thanthatwill that ofthedeva-s;much more thanth deva-s is andother indra tejas of hand. right isinHis greatness oftheAzhithat of vEdamudalvanwhoseabode greatness marabin mudumozhi mudalva” mudalva” etc. marabin mudumozhi vEda mudalvar;justtogivefewexamples: quotesfrom givesseveral aiye`ngAr kRshNasvAmi 23). 136-18, (rAmA. AraNya. “t tosamsAra, never havetoreturnback moon, andablissfulplacefromwh Sun andthe isdescribedinmahAbhArataas vaikuNTham mARROlai paTTavarkUTTattu:ThetermmARR SuDAdu emmai: “tiruvAzhiAzhvAn will punish only those who do not have any lovefor have donot only thosewho will punish emmai:“tiruvAzhiAzhvAn SuDAdu scorch “Not pOlaccuDAdu– ve`ncuDar Azhiyin Azhiyin ve`ncuDar: Having described the Havingdescribed ve`ncuDar: Azhiyin andrevealedbyvEda mudalvar:Hewho theveda-s is praised Deity.SrI as theSupreme PVP's anubhavam is that the tejas of the tiruvAzhi that He He that tiruvAzhi tejasofthe the isthat anubhavam PVP's atra gatvA punarnemam lokamAyAnti bhArata”|| lokamAyAntibhArata”|| atra gatvApunarnemam 263 mmAzhvAr also first talks about emperumAn as as alsofirsttalksaboutemperumAn mmAzhvAr is she using His tirvAzhi which we can only only wecan which tirvAzhi His using she is “tolliyal pulava”, “kAla mudalvanai”, munnai “tolliyal pulava”,“kAlamudalvanai”,munnai the anubhavam of His nitya vibhUti is like a a islike vibhUti His nitya of anubhavam the e Sun as the example. In one sense, forkOdai e Sunastheexample.Inone is paramapadam, now kOdai comes to the the comesto nowkOdai is paramapadam, We know the Sun to be extremely bright. The The WeknowtheSuntobeextremelybright. be tejas of mUla prakRti which is the cause of cause isthe prakRti which mUla be tejasof having a brightness far exceeding that of the having abrightnessfarexceedingthatofthe you, mel tOnri pukkAL, are destroying me me aredestroying pukkAL, you,meltOnri this world, and so she can give the analogy of so shecangivetheanalogy this world,and ich those who are fortunate enough to go will togo arefortunateenough those who ich at of the Sun;brahmA’stejas is than greater tiruvAimozhi, and then only in the third third the only in andthen tiruvAimozhi, votees (“aruLArtirucca vyama’ngaLa vighraham is what givesthe is vighraham vyama’ngaLa now she feels she better join those who have she betterjointhose who shefeels now joy ittoherheart'scontent,whereassheis greatness of paramapadam and then the and thenthe of paramapadam greatness make this mUla prakRti look like darkness like mUlaprakRtilook make this is that for kOdai, objects belonging toHis objects is thatforkOdai, paripADal declaring that bhagavAn is the isthe bhagavAn declaringthat paripADal SrI tirumalai nambi's interpretation isas interpretation nambi's SrI tirumalai melikethebrighthotSun”whichwecan ing her like the tiruvAzhi in His right His right in ing herlikethetiruvAzhi Olaip paTTavar is given two different Olaip paTTavarisgiventwodifferent kkaram” tiruviruttam kkaram”

sadagopan.org sadagopan.org me anyway,atleastIwouldgetthesati destroy EvenifHewill mixed up(mARROlai). got Orderdocument crowd, tellHimthatthe that mein Himself.IfHe asksyouwhybrought planstodestroypersonally of whichHe be destroyed to from thecrowdwhoareordained chooses, to He me; therearesomewhom destroy Hisexpl thoughts. reflection ofkUrattAzhvAn’s an instance which illustrates that pirATTi's SrI sUkti has a lot of inner meanings. Our meanings. hasalotofinner sUkti SrI thatpirATTi's an instancewhichillustrates (we haveseen theonesbyPVP,embAr,AzhvAn,a cakra. escaped be andthushave mind, in other benefit – thoseninRavar kUTTam” whohavededicated that belongto“tiruc-cakkarattinpoRiyAlE along withher. in theanukUlarkUTTam considered by Him to be His enemies. His enemies. considered byHimtobe for herev lesspainful itcanonlybe she thinks ofmukta-s. in thecrowd samsAra andinsteadbe of the bondage be relievedfrom to been“designated” have who those Thushe 2-3-10 says“aDiyArgaLkuzhA’ngaL”). in acrowd;so,hereitshould individually, not kEvalarg the to ittorefer take not we should seek AtmAn kEvalargaL arethosewho used, and somewhat intermediatebetweenthestate kai’nkar bhagavad the andnot AtmAnubhavam, seek crowd ofthekEvalargaL,whoonly tojointhe seek instead any more,but anubhavam not havebhagavad to been designated C. A this context as well. this context thanperumAL.Thereference higher respect the tiruAzhi,whoisamahAbhAgavata.Inour like which arehot pUkkAL, mEltOnRip tothe havethereference we pASuram, the current bhagavAn' “cool”. Theseflowersalsoresembled Regarding the different explanations for thetermtomeangroupofpeople paTTavar kUTTattu:SriUVinterprets mARROlaip kUrattAzhvAn's disciple SrI AppAn gives yet gives SrIAppAn disciple kUrattAzhvAn's Another anubhavam is that ANDAL feelsso ANDAL isthat Another anubhavam emmai: The use of the plural hererefers to Theuseoftheplural emmai: wehadtherefere In thepreviouspASuram, SrI embAr gives a different interpretation here interpretation givesadifferent SrI embAr DDITIONAL

THOUGHTS

FROM S R sfaction of seeing Him in person”. sfaction ofseeingHim I UV: of theacetana-sandparamacetana. 264 oRRuNDu ninRu kudi kuDiyAi vAzhATpaTTu vAzhATpaTTu oRRuNDuninRukudikuDiyAi aL. kEvalargaL try to indulge in their own AtmAs own intheir indulge aL. kEvalargaLtryto anubhavam, and so will not seek bhagavad seekbhagavad so willnot and anubhavam, the phrase “mARROlaip paTTavarkUTTattu”, “mARROlaip phrase the to mEl tOnRip pUkkAL can be understood in canbeunderstood in pUkkAL to mEltOnRip be taken to mean mukta-s. (like tiruvAimozhi (like tiruvAimozhi mukta-s. mean taken to be ANDAL's request to include her tozhi-s also tozhi-s toincludeher request ANDAL's nce to kArkkODal pOOkkAL. kAralsomeans pOOkkAL. nce tokArkkODal en if she is put in the crowd of those who are in thecrowdofthosewhoare put if sheis en re the term “mARROlaip paTTavar” refersto theterm“mARROlaippaTTavar” re sampradAyam, a bhAgavata is worthy of even abhAgavataisworthyof sampradAyam, s tirumEni, and thus represent perumAL. In In perumAL. thusrepresent and tirumEni, s by you and put me in the crowd,themebers byyouandputmeinthe ing scorched by the scorching fire from His His from fire thescorching by scorched ing ubhavam by intense meditation in isolation, in isolation, ubhavam byintense meditation tortured by these mEl tOnRip pUkkaL that that pUkkaL bythesemEltOnRip tortured be destroyed by Him. Please take me away be destroyedbyHim.Pleasetakeme themselves to His kai'nkaryam without any without themselves toHiskai'nkaryam : Since the word 'kUTTam” or gathering is : Sincetheword'kUTTam”orgathering nd UV so far), SrI UV points out that this is is this out that SrIUVpoints nd UVsofar), anation is: “sarveSvaran hassentyouto is: anation another explanation; which is obviously a another explanation;whichisobviously ya anubhavam”. This is a stage that is is astagethat ya anubhavam”.This be on her side - she is going to befriend ever tobefriend -sheisgoing be onherside the opponent surrenders. Here ANDAL seems tobe with someoneelse,the set forawar is someone seemtobe flowers kAndaL pASuram, the second instead, take her to the crowd hertothecrowd instead, take torture ANDAL,theycanmakeamistake(m flowersthateventhough telling these is ANDAL dhUta-stogetapersonX,they order tohis “maRROLaip paTTu, avar kUTTattu”. Sometimes, even though yama specifically writes the A. T நா மிரண்ளவாய்த்நாணி ேயக்ேக பாவிேயன்ேதான்றிப் பாம்பைணயார்க்கும்தம்பாம்ேபால், ஆவி ெதாைலவிேயல்வாய ெகாண்,எம்ைம ேகாைவ மணாட்!நீன்ெகாங்கனி nAvum iraNDuuLavAittunANiliyEnukkE tampAmbupOl pAviyEn tOnRipAmbaNaiyArkkum Avi tolaiviyElvAyazhagartammaia'njudum koNDuemmai kOvai maNATTi!nIunkozhumkani P D. A sUkti-s. Thesameis SrI of these anubhavam need tobedeeplyresearchedinorderhavethefull thatthese acAryAs haveconsidered Him shamelessly. WhatcanIdo? Him shamelessly. that Thinking that before. anythinglike never said He that Hesays other, the andwith me take come and He will that says He tongue, one With me. to lying started He tongue, forked this tongue.With anantAzhvAn's the tiru like two just whois ly emperumAn, tothat mishap happened SOlaimAmA irum tirumAl meof remind red fruits “amma, kOvaippirATTi!Do not torture me with AS In the first pASuram, the kAndaL flowers appear thekAndaLflowers In thefirstpASuram, as“mARROla text the of reading Instead kOdai sees the kOvai fruits on the kOvai plan on thekOvai fruits sees thekOvai kOdai URAM RANSLATION DDITIONAL 10.3

THOUGHTS

FROM S R I S of His devotees (avar kUTTattu). His devotees(avarkUTTattu). of

FROM A T HAKOPAN ழகர்தம்ைம யஞ்சும், யஞ்சும், ழகர்தம்ைம S R I PBA: 265 ything that has an aspect of bhagavAn in them. inthem. thathasanaspectofbhagavAn ything true of all of our AzhvArs' SrI sUkti-s. SrI ofallourAzhvArs' true ARROlaip paTTu - Olai mARRap paTTu), and paTTu),and paTTu-OlaimARRap ARROlaip ' S

may by mistake, get a different person Y. maybymistake,getadifferentpersonY. TAMIZH ing on the serpent bed; His tongue split into split bed;Histongue serpent onthe ing ipaTTavar kUTTattu”,wecanreaditas only way they will stop their onslaught is if only waytheywillstoptheironslaughtis these flowers have been given the order to order have beengiventhe theseflowers t in her father's garden fence and exclaims: andexclaims: garden fence her father's in t it is all because of my sin, I am pining for for I ampining sin, ofmy is allbecause it your fully developed, reddish fruits! Your Your fruits! reddish your fullydeveloped, yan's lips.Asaresultofmybirth,great surrendering to them so thattheywillall surrenderingtothem set to torture her like the Azhi. When When liketheAzhi. her torture to set ed tobedecoratedforwaronher.Inthe

TREATISE :

sadagopan.org sadagopan.org tApam, will not know the differen not knowthe tApam, will prakRtikRpaNAhcetanAcetanes “kamArtA hi I will disappear from your sight.” (gItai (kOvaikkoDi) arenotsaying “mASucah” Him. Even me of because everythingreminds endsometime).WhenIam (that thiswould bythesweetnessofassociation with overwhelmed areacetanam forgets thatthey and soshe kOvai fr that fact is a Still, it such as“I say things toher,and and respond more now? hereven andwhyaretheytorturing kOvaifruits, drain forthese flowers andthemEltOnRihavedrainedhe itself or outwardly,theyarehittingather“Avi” lips. redlips?” His beautiful me of reminding ofmeand infront me bynotappearing that youareafemaleyourself,asoneto Him. Butsinceyouareavine separation from ofabush? appearinginthemiddle by follow suit next section). next section). 7-1).(SeealsoSr irukkumO” (nAcciyArtirumozhi cevvAitAntittittu nArumOkamalappUtiruppavaLac “karuppUram Sa’nkham of empe the smelloftiruppavaLaccevvAi kOvaippazham(fruit the good fragrance?Since good fragrance(maN one thathas or pirATTi, andbeautifullips. her ofHisred they remind His her of reminded they and the mEltOnRi's, B. A pAviyEn tOnRi: “It was only after I was born, th I was born, tOnRi: “Itwasonlyafter pAviyEn I was times IspenttimewithemperumAn, the a'njudum:“During vAyazhagar tammai here aiya’ngArquotes SrI kRshNasvAmi allthesewords fromkOdai understand How cantheacetanavastulikekOvaikkoDi mildly her aretorturing fruits the kOvai that not just is It wonders: ANDAL Avi tolaiviyEl: resembleHisbeautiful they redthat sobeautifully are fruits kOvai These kani: kozhum likeme the torture undergo un: “Youdon't nI: Isn't it enough that kAndaL flower andmE thatkAndaLflower it enough nI: Isn't kOvai maNATTi: The term “maNATTi” can be ANDAL saw the kArkkoDal flowers, and they saw thekArkkoDalflowers, ANDAL DDITIONAL

THOUGHTS uits areremindingher

FROM ce betweencetanamandacetanam. S R I PVP: -s, and pleads with them to spare her. spare her. to withthem -s, andpleads 266 am). HowwouldakOvaik am not torturing you or destroying your Avi”? your or destroying you torturing not am ) resembles emperumAn's red lips, it will have ) resemblesemperumAn'sredlips,itwill - her life's very roots.AlreadythekArkkODal her life'svery - separated from Him, I keepmyeyesclosed fromHim, separated another, should you not desist from torturing fromtorturing another,shouldyounotdesist tiruvAzhi; now sheseesthekOvaifruits,and tiruvAzhi; now 18-66); you could have said “Don't be afraid; youcouldhave said“Don'tbeafraid; 18-66); (koDi) yourself, if you only youunderstood (koDi) yourself,ifyou since you don't understand the feeling of thefeeling understand youdon't since hu” - those who are experiencing viraha viraha whoareexperiencing hu” -those I UV's interpretation for “maNATTi” inthe for“maNATTi” I UV'sinterpretation rumAn. She has just finished asking the Shehas the just finished rumAn. asking though Ikeep saying “I am afraid”, you from kALidAsan in mEghasandESam - inmEghasandESam from kALidAsan of emperumAn's red lips and torturingher, of emperumAn'sredlips Him,andkeptclosingmyeyeswithfear reminded her of His complexion; she saw His complexion;she of her reminded r life away from her - what elseisthereto r lifeawayfromher- ltonRi flower torture me? Do you have to Do youhave me? ltonRi flowertorture interpreted as interpreted referring to bhagavAn's at this plight of falling at the feetof koDi (avine)havea Why is kOdai consistently disa consistently kOdai Why is tirumozhi, shewillbecalling Akkiya perumcuRRam vAinda paRpanAbhanODum herself frompA’ncajanyaminnAcciyAr die”. kOdai is nowlamenting:“Allthis die”. kOdai is:“Iwillkeepta towards me,andHisbehavior NowHe Histruenature. didnotknow periyAzhvAr SollESollu oru as “onREuraippAn praise Him any doubletalk,theirrelationshipwouldhave in had indulged He If talkfromHim. issueofdouble there wasno always tellthetruth,and born”. all theirsecretswitheachotherandthatceasedonlyafterIwas I wasborn, Before has resulted. kOvaikkoDi cannot live without you - unnaip piriyEn, pirind - unnaippiriyEn, without you cannot live says “I handHe one On the case. trueinANDAL's etc.have notbeen never befalse”); vAcobhavet” (“Theskymayfall,th me mogham “na (“rAmodvirnAbhibhAshate”); indouble-talk indulge as:rAmadoesn't the wordssuch one elsecanofdo do thiskind No tongues. and frustration.). withanger overwhelmed is is thatshe anubhavam to live. kOdai andstillcontinues Hejustignores -pleasureorsnake)of“tampAmbu” that (whichhastwomeanings bhogam becauseofthis only Itis pAmbu”). (“tam with onlyemperumAn him associates him and with relationship cutsoffher she kOdai (bhUdevi), for heisabed eventhough anantAzhvAn; andHe andbalarAma) orkRshNa lakshmaNa, Theybo istwo-fold: AdiSeshan. ThissahavAsam is notbynatureadouble-talker;itmaybe vana pr pApam evanimittamAsIt forest -“mat 38-48. sundara kANDam me”- andlakshmaNahaveignored LordrAma since big sins slig - Thereisnotthe mahadasti nasamSayah ki'ncit Also“mamaivadushkRtam onlybecause ofmydur-bhAgyam). compassionless andthequalityofnotforge great knowledge His - 26-11(“Sa’nkEmadbhAgyasankshayAt” rAma, whoisknownfor sundara kANDam pAviyEn tOnRi ….nAvum iranDuLa vAittu: “With periyAzhvAr, bhagavAn used to bhagavAnused vAittu:“WithperiyAzhvAr, iranDuLa ….nAvum pAviyEn tOnRi nAvum iraNDu uLavAittu: “Heistalkingco uLavAittu: iraNDu nAvum So alsokOdaiassociatespA'ncajanyamwith past Himto isnowflowing emperumAn pOl:kOdai'sangerwith tam pAmbu tothe togo had Lord rAma that sins a resultofhis it considers Similarly bharatAzhvAn whenshe lamentssimilarly pirATTi sItA pAmbaNaiyArkkum: “For one who is reclin “Foronewho pAmbaNaiyArkkum: emperumAn as “ta’ngaL dEvar” - periyAzhvAr's perumAL! perumAL! -periyAzhvAr's as“ta’ngaLdEvar” emperumAn ssociating herself like this? this? herself like ssociating is only because of my sinful birth”. my sinfulbirth”. is onlybecauseof 267 uble-talking except one having two tongues”. All except onehavingtwotongues”. uble-talking periyAzhvAr and emperumAn regularlyshared and periyAzhvAr aveSe raghunandanasya”. (rAmA. ayodhyA.). (rAmA.ayodhyA.). aveSe raghunandanasya”. been cutoffrightaway.HemadeperiyAzhvAr all because of His sahavAsa dosham with with dosham allbecauseofHissahavAsa also has now AdiSeshan as His bed”. His as alsohasnowAdiSeshan htest doubt that I must have committed very committed Imusthave doubtthat htest is separated from Lord rAma: rAmAyaNam Lord rAma:rAmAyaNam is separatedfrom ing on His snake-bed”. May be emperumAn MaybeemperumAn on Hissnake-bed”. ing tting the help done to Him, has become tting thehelpdonetoHim,hasbecome lking asMyminddictates;letkOdailive or e Ocean may become dry, but mywordswille Ocean maybecomedry, padmanAbhan and indirectly disassociates disassociates andindirectly padmanAbhan Al tariyEn”, and then He makes itall tariyEn”,andthenHe a lie Al vAn” (periyAzhvAr tirumozhi 2-6-4) since since tirumozhi2-6-4) vAn” (periyAzhvAr tirumozhi 7-10- “pA’ncajanniyattaip th went to school together (as rAma and (asrAmaand th wenttoschooltogether is showing His true nature by His action action naturebyHis Histrue isshowing ntradictorily like a person having two havingtwo likeaperson ntradictorily kOdai”). In pASuram 10 ofthecurrent kOdai”). InpASuram (SrI kRshNasvAmi aiya’ngAr's aiya’ngAr's (SrIkRshNasvAmi

sadagopan.org sadagopan.org daughter. This iscauseforshame”. daughter. This as periyAzhvAr's changedmynature Ineednothave One whoisnowadouble-talker, to truthalways speaksthe in thisact.JustbecauseHisnaturehaschangedfromOnewho Oh! What a contradiction it is that I who was I who that is it Oh! Whatacontradiction deficienci His shamelesslypublicize daughter, but other the Him. On of anyharmto the fear Him toovercome for and sangpallANDu welfareofemperumAn aboutthe only concerned selfin caring forany and without service, His pining for Him, her friend, willal forHim,herfriend, pining Him etc. that sheissubservientto tongueon thedouble fun ofHim.Heassumed The reference to “His having two tongues” truth. upallhershynessanddeclaringthe thetruth;sosheisgiving won't know maNATTI is thus not meant as an insult to beca maNATTi nottellthistokOvai does ANDAL Him or to make because of different her something now telling Heis withwhich sametongue is the Soit He candotoher. nothing and thereis without her because she toheronly up Hisword not keeping devotee intimate and alsoasdeclaredbyHis truth always, His adherenceto He isknownfor “pAmbaNaiyAr”. isnowaddressing earlier as“enguRRAn”, changing hertreatmentofemperumAnfromnow go is (nextpASuram) mullaikkoDi and maNATTi treat to istrying attitudeand antagonistic up her isgiving anyone. She or anything extremecarenownottoantagonize taking presente he He isfollowingthelineofthought of the world still believes and respect still believes of theworld saysHe kOdai from her. Himself and separates D. A C. A cakkaLatti (another wife) fight withme?”Thein cakkaLatti (anotherwife) plural isto includehertOzhialso the emmai: anubhavam forANDA gives anew also SrI UV nAN iliyEnukkE: “On the one hand, periyAzhvAr, one “Onthe nAN iliyEnukkE: “I am kulakkoDi of vEyar kulam; you areth kulam;you ofvEyar “I amkulakkoDi maNA theterm interprets SrIUV maNATTi: ofthispASuram: anotheranubhavam hasyet SrI UV DDITIONAL DDITIONAL

THOUGHTS THOUGHTS

FROM FROM so loose her life as a result. so looseherlifeas S s this double-talker's words astrue. words double-talker's this s S R R I UV: I K R 268 everything with respect. kOvaik koDi becomes everything withrespect.kOvaikkoDibecomes SH hand, I am bearing the name of periyAzhvAr's ofperiyAzhvAr's name Iambearingthe hand, born to periyAzhvAr shou to periyAzhvAr born SrI periyAzhvAr. ANDAL terest such as even bhagavad anubhavam, wasanubhavam, bhagavad suchaseven terest asevidencedby“rAmodvirnAbhibhAshate”, d for the previous pASuram viz. that kOdai is viz. thatkOdai d forthepreviouspASuram N is double-tongued, especially because the rest becausethe especially double-tongued, is ly tomakehergiveupshameandadmit ly Him withrespectas“vAi azhagar”and her sin of not being subservient to Him. If TTi as one who has greatness (mATcimai). (mATcimai). onewhohasgreatness TTi as on - whereas she addressed Him in singular on -whereassheaddressedHiminsingular terpretation here is that kOdai is using the here isthatkOdai isusingthe terpretation e kOvaikkoDi;areyoutr started having the feeling that He can't live thatHecan'tlive thefeeling started having ASV es and am only worried about getting Him. Him. about getting only worried es andam - if her Avi is gone i.e., if she passes away passesaway i.e., ifshe gone is herAvi - if L calling emperumAn as double-tongued. double-tongued. as emperumAn L calling ing to be mullaip pirATTi. So also, sheis mullaip pirATTi.Soalso, ing tobe use of her shyness, then of course kovai use ofhershyness,thencourse A myfather,selflesslyto devotedhimself MI

AIYA ’ NG A R : ld shamelessly indulge ld shamelesslyindulge now feelsthatHeis ying to pick up a to help me in realizing Him either. either. realizingHim in to helpme going isnot ashisdaughter periyAzhvAr with thegreat my association true- has notbecome This friendship. of spirit in a Him approaching of thepretense made has even anyone who inmyca exceeded her limitshavebecomefalse whodisfig kOdaNDapANi of feet! Thewords spare emperumAn's beautifulwhiteteeth!Please B. A A. T ெசால்ம் ெபாய்யானால்,நாம்பிறந்தைமெபாய்யன்ேற யரக்கிையக்காிந்திட்டகுமரனார் ெகால்ைல அைடக்கலம் லாழிநங்காய்!உன் விைளவிேய அல்லல் ல்ைலப் பிராட்!நீன்வல்கள்ெகாண்,எம்ைம poianrE Sollum poiAnAlnAnumpirandamai kollai arakkiyaimUkkuarindiTTakumaranAr allal viLaiviyElAzhina'ngAi!unaDaikkalam nIunmuRuvalgaLkoNDuemmai mullaip pirATTi! P word 'mANATTi'asemperumAn'sDevi. among a string of torturers, viz.kArkkODalfl among astringoftorturers, inte aiya’ngAr kRshNasvAmi (SrI me?” torturing protecting mewhojustbarely escaped fromthekO following suit.Shea and nowthemullaiis teeth. her ofHisbeautiful just toescapefromtrouble,kOdaiispraying helpless and uncoordinated. “vAyum Sivandu ka “vAyumSivandu helpless anduncoordinated. more?” more?” Do youneed kOvai, etc. mEl tOnri, kArkkoDal, AS Oh mullaip pirATTi!Donottorture mewi Oh mullaip ANDAL had just been tortured by the kOvai bythe justbeentortured had ANDAL terms in high burglar topraiseawayside tempted be one might justas mullaip pirATTi: allal viLaiviyEl:allal istranslatedas distre emmai: “Ihavealready been totallydeplet emmai: URAM DDITIONAL RANSLATION 10.4

THOUGHTS

FROM S R I S

FROM A T HAKOPAN S R I PVP: 269 owers, mEl tOnRi flowers, kOvai fruits, etc.) mEltOnRiflowers,kOvaifruits,etc.) owers, ' S to mullai, which is torturing her by reminding herbyreminding mullai, whichistorturing to ss; this is the stage where she is now feeling wheresheisnowfeeling ss; thisisthestage

ppeals to the mullaip pirATTi: “Insteadof tothemullaippirATTi: ppeals se. He has declared that He will never forsake se. He hasdeclaredthatwillneverforsake TAMIZH nindu uLLE vENpal ilagu”- tiruvAimozhi 8- tiruvAimozhi ilagu”- nindu uLLEvENpal ed by all the previous encounters with the withthe ed byallthepreviousencounters by being reminded of His beautiful red lips, redlips, ofHisbeautiful reminded by being rprets kOvaialternately rprets to as one referring ured the nose of SUrpaNakai whenshe ured thenoseof to further drain me by torturing useven torturing me by drain further to me thistorture,andfor this, Ifallatyour th your blossoms that remind me of meof thatremind yourblossoms th vai, is it fair that you take your turn in vai, isitfairthatyoutakeyourturnin

TREATISE :

sadagopan.org sadagopan.org case, becauseofhermisfortune, shesuspectsth Now itlookslikeeven it. forgotten is notremovingtheobstacles,atleastHe wants to reach Him; in my case He is not removing the obstacles for some reason. Even if He after being with her beloved. withherbeloved. after being inparwiththenail marks onhernose the blood AraNya.19- rAmA. rUpasampannau” Him (“taruNau with encounter hersorrowful shedescribed when Hisyauvanam Him, shepraised by insulted knows none but Him”. knows none who me, destroy to things several Heissending Him;butnow, nonebut knew sItA who out the punishment by Lord rAma. by out thepunishment thussheviolatedthe pirATTi; own byopposing Himonher toreach tried SUrpaNakhA ofpirATTi, the purushakAratvam through perumAL ocean, shouldn't you be helping those li behelpingthose you ocean, shouldn't theocean.“Sinceyouhave majestic like to th betakenasa should not direct reference becoming uncoordinated. she is total helplessnessand hertoastateof thisispushing pavaLac cevvAiand His mullai flowersremindkO 8-1; thebeautiful,white with brain or otherwise, listen to her plea. otherwise,listento with brainor to make is sufficient the word'aDaikkalam' 'SaraNam theword theyuttered her, justbecause themabhayameven Sheoffered sItA pirATTi, her? able toprotect her,be anyway torturing toreferth be alsointerpreted can na'ngAi parityajya rakshitavya:kRtAtm lifeorotherwise-“ari:prANan forhis fear of out surrendered whohas his lifeanenemy nAnum pirandamai poi anrE: Inoursampra poi pirandamai nAnum in her but untrue; become can reallysuspectthatHiswords not poi AnAl:kOdaidoes Sollum poi AnAl: “He is known to remove a AnAl: “Heisknownto Sollum poi kumaranAr: rAma’syauvanamoryouthwas mUkkarindiTTa: “Hepunished mUkkarindiTTa: SUrpaNakhA Azhi na'ngAi: kOdai is going to refer toth torefer kOdaiisgoing Azhi na'ngAi: kollai arakkiyai:TherAkshasiwhoviolated Will the mullaik koDi, whichhasnobrain Will themullaikkoDi, is saidthatanyonewho un aDaikkalam:It means awheelorcircle;mullaik Azhi also anA” (rAmA.yuddha.18-28). anA” His words are not coming true”. comingtrue”. Hiswordsarenot ke me who beseech you for your help?” for your ke mewhobeseechyou 270 is beautiful formation when the mullai grows. mullaigrows. the when formation is beautiful When the rAkshasi-s requested protection from protection requested therAkshasi-s When gAmbhIryam or majesty resembling that of the or majestyresemblingthat gAmbhIryam e ocean,butasanadjectiveforthemullaibeing need not have given me His word, and then His word,and me nothavegiven need the recipient of this request, whetherendowed this request, recipient of the at they may become false just in her case. falsejustinhercase. they maybecome at e ocean in the ninth pASuram; so here Azhi sohereAzhi pASuram; intheninth e ocean marks that the nAyaki may have on her body may haveonherbody nAyaki marksthatthe though theywerestillfull of enmitytowards norm, and this is what led to her being meted meted is whatledtoherbeing andthis norm, koDi's flowers blossom in a circle, and Azhi andAzhi in acircle, blossom flowers koDi's '. So kOdai thinks that her mere mention of mere kOdai thinksthather '. So to understand kOdai's pleasandwhichis to understandkOdai's ll obstacles that may arise when adevotee ll obstaclesthatmayarise dai of the white teeth of emperumAn inside inside of emperumAn teeth dai ofthewhite dAyam, AcArya bhAgavata sambandham, dAyam, of good character should protect even with shouldprotectevenwith of goodcharacter such that even thou thateven such who stoodinthewayof His embracing who the norms. Instead of trying to reach to reach oftrying Instead norms. the 14). It is asthoughshewasconsidering 14). It gh SUrpaNakhAgot become submissivetogetwhatwewant. many obstaclesareenco when too natural that reason, when theygetangrywithHimforwhatever For thosewh His creation. that is everything antagonistic towhatevershesawearlier, is my case was awoman;butin because she and then there are those who are just out of and thentherearethosewhojustout kollappaDa vENDiya arakki - rAkshasi who deserves to be killed. tobekilled. whodeserves -rAkshasi kollappaDa vENDiyaarakki crossed herlimits). wherever theywantaswish.Sheis“kolla withflowerfabric”. a na’ngai,whoisclothed looklike flowers andyou of your and lots withlots vine iscovered Thewhole is commendable. majestically, which kUduvarAyiDil kUvinum pATTugaLkETTumE Adum garuLakkoDiuDaiyAr vanduaruLSeidu nADar namakkoruvAzhvu tandAlvandupADumin nalvE’nkaTa pADal? Idenna pADum kuyilgAL! P C. A periyAzhvAr maynotalsolead she her case, in true. Havingseenthisherself havenotcome Himself ofemperumAn forherselfthatthewords hasnowseen However, she sambandham ofperiyAzhvAr.Soshehadexp sambandham etc.,are sure toleadthe remove this pain of mine”. pain ofmine”. remove this great pain;pleasedon'tcausethispain,but has created,withgreatrespect. looks ateverythingthatemperumAn NowsheisdeclaringneedsaDaikkalam.She thought Hecouldnotlivewithouther. she wasaf as timepasses.Earlier,shesaid AS

Note that the chain of thought SrI U.V. is developing is that ANDAL who was whowas thatANDAL is U.V.isdeveloping SrI chainofthought that the Note ANDAL iswonderingaloud:Hedidnotkill ANDAL kolarakki SrI UVgivesanotherexplanation: kollai arakki:TherearegoodrAkshasi-swhost SrI UV continues to present his anubhavam present hisanubhavam continuesto SrI UV na'ngAi: “Instead of talking loud or laughi oftalkingloud “Instead na'ngAi: allal viLaiviyEl:“Yoursmileremind un mURuval URAM DDITIONAL 10.5

THOUGHTS

totheexpectedresult. FROM S R I UV: , even this does not seem to matter! matter! , eventhisdoesnotseemto 271 now turning around and is being friendly with with andisbeingfriendly around nowturning realization of bhagavAn. kOdai has the great of bhagavAn.kOdaihasthe realization o are devoted to His service, including pirATTi, pirATTi, service, including His o aredevotedto control like SUrpaNak controllike is beginning to wonder if her association with with association if her wonder to is beginning instead, unite me with my emperumAn and and emperumAn me withmy unite instead, raid and then she felt she had shamelessly had shamelessly raid andthenshefelt ng loud, you are showing your sweet smile ng loud,youareshowingyoursweetsmile untered in achieving something, we tend to to wetend something, inachieving untered of kOdai becoming more and more humble more humble moreand becoming kOdai of i arakki” in this sense. (kollai – one who onewho – sense.(kollai i arakki”inthis ected that she was sure to attain Him. Him. ected thatshewassuretoattain - kollum arakki (rAkshasi who kills),or kollum arakki(rAkshasiwho - ay within the constraints of their house, oftheirhouse, theconstraints within ay even this“kolarakki”,andsparedher it does not last too long. Also, it is only it doesnotlasttoolong.Also,isonly s me of emperumAn's smile;thiscauses s meofemperumAn's hA who roam around hA whoroam

sadagopan.org sadagopan.org hearing. you areno factthat birds!The me. Youwicked in thatplace,yoursong anything elsethatis as firewill Just from mybelovedemperumAn. on both sides ofher. on bothsides sandalwood toapply isliketrying pASuram this in of thecuckoos Thesong sideofkOdai. on the other fire willbelikesetting peacocks that the beautiful of bythesight betortured shewill nextpASuram, In the kOdai. of one side In thepreviouspASu side. either Him? Thisislikeap united with when Iwas meeven for torturing this with Himearlier?Is is suffering. whileshe singing bynot pity onkOdai takes that and good, is that a singlecuckoo there isnot cuckoos, ofthe gOshThi But inthe - vibhIshaNastudha vibhIshaNa there exception. EveninrAvaNasgOshThi, you and both of us will listen to your me ofuswilllistentoyour you andboth and unites His flag,comes in garuDan is having who tiruvE’nkaTamuDaiyAn, mealife,then,youcancomeandsing.Ifmy comes andgives Ifem asong? Is this areyousinging? song and says: mind. So,shegetsmadatthecuckoo malai. Thecu irum SOlai tirumAl B. A A. T ேகட்ேம பாட்கள் கூவிம் கூவ ராயில் ஆம் களக்ெகாைடயார்வந்தள்ெசய், நாடர் தமக்ெகாவாழ்தந்தால்வந்பாமின், பாம் குயிகாள்!ஈெதன்னபாடல்,நல்ேவங்கட like fire? like fire? didyo been singingeversince. But, fromwhere nal vE’nkaTa nADar namakku oru vAzhvu ta nal vE’nkaTanADarnamakku oruvAzhvu Am I in a position to hear this song now? thissong hear to in aposition Am I sang whenIwastogether the samesongthatyou Whyare you singing Idenna pADal: kuyilgAL: The plural here suggests that ev pluralheresuggests The kuyilgAL: I weretogetheronce.Youhave Heand pADal?Yousangwhen Idenna kuyilgAL! pADum atacu looks ANDAL pASuram, In thefifth DDITIONAL RANSLATION

THOUGHTS

FROM S R I S

FROM A ram, the sight of the mullai flowers was like fire being set on on set firebeing waslike the mullai flowers of thesight ram, T ckoo’s song sounds horrible to kOdai because of her state of her state of kOdai because to horrible songsounds ckoo’s rmAtmA na tu rAkshasa ceshTita: (rAmA.AryaNya.17-24). na turAkshasaceshTita: rmAtmA HAKOPAN S R lodious music together and thus honor you. and thushonor together music lodious I PVP: 272 ' will destroy you also in addition to destroying todestroying also inaddition destroyyou will perumAn, who is the Lord of tiruvE’nkaTam, is theLord who perumAn, S was one exception that was a dharmAtmA viz. was oneexceptionthatadharmAtmAviz.

plying sandalwood paste after setting fire on on fire plying sandalwoodpasteaftersetting more intensely by reminding me of the time time me ofthe byreminding moreintensely TAMIZH Why doyoumakesuchanoise? Whatkindof t yet destroyed suggests that you are short of that youareshort yet destroyed suggests t u choosethissongtodaythatfallsin my ears I am suffering from the pangs ofseparation thepangs from suffering I am ery one of the cuckoos is singingwithout the cuckoos ery oneof on her body to appease her after setting fire to appeaseheraftersettingfire on herbody with me out of compassion, then I shall call thenIshall compassion, of me out with ndAl vandu pADumin: If they cannot sing cannotsing Ifthey vandu pADumin: ndAl destroy the place it is in, in addition to to place itisin,inaddition destroy the ckoo singing happily on top of a tree in happilyontopofatreein ckoo singing

TREATISE : innaruLE”] Ifsheinitiatesth “enuN 8-8-3 tiruvAimozhi nammAzhvAr’s hastocomeout He union. this to initiate with Consistent Himself, nottheotherway. kOdai’s casetheonlyappropriateeventisth His garuDanwh emperumAnhas person. Similarly karam) thatbringswater will beadevice(SAi her grove earlier if it does notgether her groveearlierifitdoes todrivethecuckoooutof come backlaterwhenneeded”. RememberhowkOdaithreatened you cansingatthattime. bear tohearmusic,then my power of taken awaythe He has such entertainmentatthistime-(enaimpula come andsing. thenyoucan that Iseek, to He arrivesatSrIvilliputtUr withHisflyinggaruDakk to-access tiruvE’nkaTam going tocome;Hehasalreadyleftthe hard-t in ariver, floodingoccurs before full-fledged streamletsappear answer:Justassmall the gives kOdai now,whencantheysing? song this and enjoying this in the short time left before dying. in theshorttime leftbeforedying. this and enjoying purpose istoreduce therecipient’s li gold whose His against Him with aunion Her initiating ). 2.1.1 -tiruvAimozhi Him–“vAyumtiraiyugaLum” like suffering (like inthisworld that alltheotherthings feeling tonammAzhvAr’s that thisissimilar Him. separation from of aremeanttosufferbecause vibhUti, around her, her, including in His leelA creations other kOdai feelsthatallHis this, Unlike vibhUti. hisnitya the timein Him all with united happy tobe time, andis allthe emperumAn with moving garuDa is motion. refers tobothajoyousmoodand vandu aruL Seidu kUDuvarAyil:Even though kO though kUDuvarAyil:Even Seidu vandu aruL vandu pADumin: “I cannot even stand your presence now; just get out of here. You can here. Youcan now;justgetoutof yourpresence evenstand “Icannot vandu pADumin: any musicor to enjoy inaposition arenot Myindriya-s vAzhvutandAl: namakku oru ADum garuLak koDi: In placeswherewateris In koDi: ADum garuLak observes aiya’ngAr kRshNasvAmi (SrI ADum garuLak koDi uDaiyAr: ADum ADum uDaiyAr: koDi ADum garuLak bless me. So, when He comes and gives me the life with Him Him and givesmethelifewith Hecomes me. So,when bless is union against His wi is unionagainstHis vE’nkaTavan (mannu perum pugazh pASuram 5.9.] pugazhpASuram (mannuperum vE’nkaTavan indriya-s. If He gives me a life such that my earscan such that me alife If Hegives indriya-s. 273 her paratantra svarUpam, she cannot be the one one cannot bethe svarUpam,she her paratantra of great love and unite with kOdai. [Compare kOdai.[Compare loveandunitewith great of num ezhilum koNDu - periya tirumozhi 7.5.9). 7.5.9). tirumozhi num ezhilumkoNDu-periya o-reach paramapadam and arrived at the easy- paramapadamandarrivedatthe o-reach the nAraietc.),arealsopiningforHimand Will is likesomeonewhoacceptsadAnamof Will there are good signs that suggest that He is there aregoodsignsthatsuggest within the range of themouth the thirsty arvin uLLE iruttinEn aduvum avanadu avanadu aduvum iruttinEn arvin uLLE at He should bless her by coming to her blessherbycomingto Heshould at fetime, and then making a gold ringoutofit fetime, andthenmaking kept for public drinking, sometimes there sometimesthere drinking, keptforpublic o brings Him to those who thirst for Him. for whothirst tothose Him o brings oDi. This must be just a stopover before before astopover bejust must This oDi. ll, itisboundtono dai is longing for Him passionately, in forHimpassionately, dai islonging garuLak koDi uDaiyAr garuLak koDiuDaiyAr t materialize anyway. t materialize

sadagopan.org sadagopan.org belittles us through his actions. From thenon hisactions.From through belittles us tous,itisbe dishonor Sishyan andthusbringing our being of guise underthe town chide everyoneinthe achanceto him giving and him loose bhaTTar’s aruLicceyalwa for awhile.SrI any more has left the house for some time, the people in hishouse do not have to listen to his chidings he Now that remarked: SrIna’njIyar a nearbyvillageonanerrand. him to sent bhaTTar SrI Once house. in his everyone chiding who wasconstantly dEvap piLLai, periya named student tojustavoidthei sometimes their Sishya-s HisBlessing. Will and His Him tocauseitby reach Himandfor not thewaytoreachparamapadam;itshouldbe thechanceto ruin othe world andwouldnothave justsoSi paramapadam withHiscakrAyudham AlavandAr’s aruLicceyalisth paramapadam. SrI paramapadam. ButourAcAryashaveclearlypoin SiSupAla co may arguethat prapanna. Some Kai’nkaryam toperumA reaching paramapadam. to donitya wantsthebhAgyam He ultimately -that gadyam inSaraNAgati praystoLord rAmAnuja bhagavad is what we arein.This He has come to vE'nkaTam only sing forus. hereand day. Then,youcancome to come tome in SrIvilliputUr.ge sureto I am and somehow me acknowledged If you go where goodLord;Hisabod vE'nkaTanAthan isavery he is now, nicely. aflagadornedbygaruDawhodances tomusic uDaiyAr” –HeWhohas appeal toher,andsosheisaski cuckoos fortheirmelodiousvoice. her.By witheverythingaround more friendly together with emperumAn. C. A cuckoos to stop singing, and so this is what she is doing. what sheisdoing. is andsothis singing, stop to cuckoos them toceaseexisting,norcoul Here SrI PVP gives another episode to show givesanotherepisode Here SrIPVP SrI UV paints a beautiful picture here, playing with the word ADum. My emperumAn, My emperumAn, ADum. theword playingwith picturehere, abeautiful UV paints SrI uDaiyAr:SriUVch koDi ADum garuLak Idenna pADal:Even thoughthecuckooissingin kUvi: ANDAL says she willcallthesekUvi: ANDALsaysshe cuckoos performing way toreachHimisby The proper pADal: SrI UV continues to develop the anub todevelop UV continues pADal: SrI ask couldnot She this tirumozhi. sofarin fruits flowersand encountered had ANDAL DDITIONAL

THOUGHTS

FROM ng what kindofsongisthis? ng what d she tell them not to flower or grow. But she couldtellthese grow. Butshe or toflower tell themnot d she S R I UV: 274 r causing harm to others. SrI BhaTTar had r causingharmtoothers.SrI a , he kept this Sishya with him permanently. Sishya withhimpermanently. kept this , he the use of the word pADal, she is praising the the pADal,sheispraising the use oftheword kai’nkaryam to Him afterdoingprapattiand to kai’nkaryam For now, you can go there and sing for Him. Him. for and sing there go For now,youcan mmitted lot of sins, and still ended up in up in still ended mmitted lotofsins,and ooses the pATham “ADum garuDan, koDi ooses thepATham“ADum because of our genuine and intense desireto intense genuineand ofour because tter to keep him with us here even though he tter tokeephimwithushereeventhoughhe e, vE'nkaTam is also a good place. He has t some good life because of His grace some grace some of His some goodlifebecause t rs by making them kRshNa-dveshi s. This is s. This them kRshNa-dveshi bymaking rs SupAlan will be removed forever from this SupAlan willberemovedforeverfromthis havam that ANDAL is becoming more and more and isbecoming havam that ANDAL L is like the sweet sugarcane juice for a a L islikethesweetsugarcanejuicefor at SiSupAlanwasthrowntothegatesof kai’nkaryam to Him no matter whatstate toHimno kai’nkaryam ted out that this is not the waytoget thisisnot ted outthat that our AcArya-s have indirectly blessed that ourAcArya-shaveindirectly s: On second thoughts, rather than letting s: Onsecondthoughts,ratherthanletting g, in ANDAL’s state of mind, it does not when sheneedsthemviz. is and listen to their music. their and listento my separation from Him, it is unbearable for me my separationfromHim, itisunbearable fo timeandpracticed learned dancingforalong complexion. Hereyo of yourblue and because vaDivazhagu thatremindsmeofkaNNapirAnbo irum of tirumAl forests inthe and dancing A. T காண்மிேன பாிசி ைவத்த நம்ைம மணவாளர் பணமா டரவைணப்பற்பலகாலம் பள்ளிெகாள், ழ்கிேறன், அணிமா நடம்பயின்றாகின்றீர்க்க !கண்ணபிரான்திக்ேகாலம்ேபான், கணமா மயில்காள் maNavALar nammaivaittapariSuidukANminE paNam ADuaravuaNaippaRpalakAlamumpaLLikoL aDivIzhginREn aNimA naDampayinRuADuginrIrkku pOnRu kaNa mA-mayilgAL!kaNNapirAntriukkOlam P D. A listen toyoursong,enjo when Heiscoming.Evenifyoudon'tcome,Iwi Then, youcancomeheretosing.Youtr Himhere.WhenHecomes, Hewi happily bring and on topofhimself Him get willmake garuDan dancing. start that and at also besurprised to yourso listen will Him, He for and sing koDi indicating His arrival. indicatingHisarrival. koDi garuLak dancing atthe justbylooking that canknow that they is sresponse kOdai’ this For vE’nkaTanAthan willcomeandgive know when to stop them and sheisasking the cuckoos hi eyestoavoidtheir she closedher mullai); so, AS kUvi num pATTugaL kETTumE: Even if they do kETTumE: Evenif num pATTugaL kUvi garuLak koDiuDaiyArvandukUDuva ADum Wherever ANDAL turned, she saw the flowers shesaw Wherever ANDALturned, ANDAL nextlooksatacollectionofpeacocks,

URAM RANSLATION DDITIONAL 10.6

THOUGHTS

FROM y and dancewithdelight. y S R I S

FROM A T HAKOPAN S R I PBA: singing because she cannot close herears. cannotclose singingbecauseshe 275 ng and start dancing and faltering. garuDan will faltering. garuDan and start dancing ng and ' S SOlai. She tells the peacocks: You have the Youhave Shetellsthepeacocks: SOlai.

y tomakeHimcomefasterbyyoursinging TAMIZH r a long time. But because it only reminds of becauseit only reminds r alongtime.But msai. But, now, she is hearing the sound of msai. But,now,sheishearingthe ll invite you to come andsingforus.Wewill ll inviteyouto her life and when they can comeandsing. when theycan herlifeand towatchyouandyourdance. Ifall at your u are, dancing beautifully as if you have are,dancing beautifullyasifyouhave u r Agil: The cuckoos may ask howtheywill Agil: Thecuckoosmayask r whichareenjoyingthewater-ladenclouds ll definitely bless me and unite with me. ll definitelyblessmeandunitewith th because of your beautiful appearance ofyourbeautifulappearance th because or fruits (kArrkoDal, Mel tOnRi, kOvai, or fruits(kArrkoDal,MeltOnRi,kOvai, not recognize it, she will invite them notrecognizeit,shewillinvitethem

TREATISE :

sadagopan.org sadagopan.org unknown hithertotoanyone. unknown allthatisknown,andseemto surpassed are knowntomankind.Thesepeacocksseem decorated andthisremindsoneof flow andcolorful garments aroundHiswaist tirumozhi 6-9)kaNNan SUDi, po’ngiLaAD tazhaip pIli make hersuffer. hue and herofHis peacocks remind kAna 4-8-9), ninRADu periyAzhvAr tirumozhi (peacock).Whyareth and mayil mullai, kuyil that is inakUTTam she good souls,butnow paTTavar kUTTam(kArkkODal2),namelythekUTTa kaNNan by doing a nindAstuti here. kaNNan bydoinganindAstuti of fun making her. kOdaiis has given SayananAyakan herAdiSesha that blessing caused hertofallat theirfeet-suchisthe has now teacher istheonewho their great istellingthemthat enjoy theirdancing,she skills. ButsinceANDALis dancing teacher byshowingtheir to their homage arenowpayingtheir these peacocks of kAleeyan,andthat He dancedontheheads Him as from dancing their must havelearned peacocks thatthese surmising is ANDAL heads ofkALeeyan. the on beautiful dance restingontiruanantAzhvAn. forever who is perumAL, azhagiyamaNavALap my Grace of having tofallatyourfeetbythe of this gift beenblessedwith I have is that it How sad thismerry-making. youtostop feet andbeg B. A aDi vIzhginREn: ANDAL is telling these peacoc aDi vIzhginREn:ANDAL istelling aNi mA naDam payinRu - bharataSAstramdeals payinRu aNi mAnaDam ila’nga mayil mArbil vanamAlai nal pOnRu:“ma’ngaLa tirukkOlam kaNNapirAn SrImad bhAgavatam describes kaNNan’s describeskaNNan’s SrImad bhAgavatam kaNa mA-mayilgAL: Flocks Flocks of kaNa mA-mayilgAL: peacocks. DDITIONAL

THOUGHTS decorated Himself with vana mAlai, peacock feather, beautiful vanamAlai,peacockfeather,beautiful Himself with decorated in no position to

FROM ai araiyil SAtti, pUm kottuk kAdil puNarap peidu “ (perumAL “(perumAL peidu puNarap kAdil kottuk pUm ai araiyilSAtti, kaNNapirAn decoratingHimselfwell. kaNNapirAn S R I PVP:

276 ese peacocks her enemies? periyAzhvAr says (in periyAzhvAr says enemies? ese peacocksher now be dancing dances thatarespecialandbe dancing now is totally full of her enemies kArkkODal, kOvai, is totallyfullofherenemies mayil pOlniRamuDaiyaneDumAl;these ers inHisears.Thesepeacockslookwell kOdai really wanted to join mARROlai mARROlai kOdai reallywantedtojoin have exhausted all those, seem to have haveexhausted allthose,seemtohave “Dance on the heads of kaLeeyan” “Dance ontheheadsof with thecompletesetofalldancesthat ks that she is falling at their feet andis fallingat ks thatshe m or gathering that consists of only consists that or gathering m the name of emperumAn that he himself had taught. that hehimselfhadtaught. emperumAn the nameof who first taught his parrot the nAmam of emperumA the instan of ageetc.,andquoted irrespective saying thatitwasquiteacceptableinourtradit man like comingfrom agreat with thepraise wasfeelinguncomfortable AcAryanbefore.bhaTTar any had neverheardsuchwordsfrom the aboveinstancestoar age, andquotedsomeof satvishayam with Sr BhaTTar wasdiscussing aDiyAr-s ofother irrespective SrIvaishNava-s ahamkAram. of any is devoid and thus because hefeelsthattheparrothasgrownlisten 14)–AzhvAr tANDakam vaNanginALE (tiruneDum va payanpeRREn vaLarttadanAl pADakkETTu toANDALfallingatthef is comparable subservient to all the other nitya-s toallthe other subservient the Sishya’s duty to accept it. duty toaccept the Sishya’s just to be used by his guru as the guruexactly. ThebhAvamhere heart my knows one who pleases, and ifthis is what the was:Iprostrateto HistriuvuLLam feet. Sishyan’s guruwants to do,it is for anAcAryantoholdthefootofhisSishya thenHisaDiyar-scanusethat unconditionally, cetanagivesones Ifa SrIvaishNava-s. hold because of their pAratantRyam (lac pAratantRyam oftheir hold because svAmini, havetoholdyourfeet. who aresupposedtobesubservientme,have You, He hasdone: iswhat feet.WhatcanIdo?This hasmademeholdyour me; nowHe fall at I His wishthat case, itis privilege.Inmy me thesame togive butrefuses toanantAzhvAn, HisBody contact with whosurr Heprotectsthose His wishes.Normally in thela to this instead. Sheresponds our feet (your befallingatourpirATTi’s ones whoshould theirdancing.Butth tostop them requesting Yet another illustration of this concept that SrIvaishNava-s consider themselves to be the be the to themselves consider SrIvaishNava-s that of thisconcept illustration Yet another An instance where tiruma’ngai AzhvAr worshi AzhvAr where tiruma’ngai An instance SrIvaikuNTha stavam 77 describes how each describes stavam77 SrIvaikuNTha The peacocks,whichareinSishyasthAnamto thenameofbeingwith vaittapariSu:In nammai It isSrIvaishNavasvarUpamthatallSrIvaish your feet, and so it shall be. yourfeet,andsoit ( nityAbhivAnchita paraspara nIcabhAvaih…). parasparanIcabhAvaih…). nityAbhivAnchita k of independence) becauseitisHisWill. k ofindependence) 277 tter halfofthepASuram:Everyonehastofollow tirunaRaiyUr araiyar. The latter comforted him tirunaRaiyUr araiyar.Thelattercomforted elf to the paramacetanan (emperumAn) tothe elf eet ofherpeacocks.“vehkAviltirumAlaip e peacockscantellher inreturn:Wearethe ion for anyone to praise anotherSrIvaishNava ion foranyoneto n. ammaNi AzhvAn used to prostrate at his ammaNiAzhvAnusedtoprostrateathis n. cetanaanyway they like.Itisnotuncommon I tirunaRaiyUraraiyarwhowashiselderby ce of tiruma’ngai AzhvAr (parakAla nAyaki) (parakAla nAyaki) AzhvAr oftiruma’ngai ce of age etc., is given by SrI PVP. Once SrI age etc.,isgivenbySrIPVP.Once of Nava-s feel mutually subservient to all other Nava-s feelmutuallysubservienttoallother to give your feet to me and I, who am your feet tomeandI,whoam to giveyour ing to the praise of emperumAn all its life, allitslife, ofemperumAn ing tothepraise aiyar. araiyar in turn praised him saying he himsaying araiyarinturnpraised aiyar. ender to Him. He gave the pleasure of the ender toHim.Hegave the pleasureof pped the parrot he created in his pASuram theparrothecreatedinhispASuram pped him because he is a SrIvaishNavan; heis heisaSrIvaishNavan; himbecause ) feet;itisnotappropriatethatyoufallat of the nitya-s in SrI vaikuNTham feels feels vaikuNTham in SrI thenitya-s of ruga enRu maDak kiLiyaik kai kUppi ruga enRu kaikUppi maDak kiLiyaik is thattheSishya understands is that he n, and then fell at its feet when it uttered kOdai, have to give their feet for her to to feet forher kOdai, havetogivetheir me, Heheldmyfootfirstandthenleft is falling at the feet of his parrot

sadagopan.org sadagopan.org நடமாட்டங் காணப் பாவிேயன்நாேனார்தேலன், நடமாத் ேதாைகவிாிக்கின்றமாமயிகாள்,உம்ைம pOdumE inionRu uDaimADu koNDAnu’ngaLukku Seiduemmai kUttangOvindankOmiRai kuDam ADu naDamATTam kANappAviyEnnAnOrmudal ilEn naDamADit tOgaivirikkinRamAmayilgAL!ummai P D. A C. A your feet. It is true that thereareSAstri is true your feet.It tALpaRRi),th my feet(tirukkaiyAl Him totouch instead. kOdai to them isshowing He pirATTi, madeHimsurrender atthefeetofsu had pirATTi ordained –namely,thatIfallatyourfeet,a Him. to did thatsItApirATTi samething capable ofthe Heis her that showing still He is butstill Him, to thing anysuch doing not is kOdai SugrIva. dr periyapirATTi Him byfallingattheirfeet. and in appearance exactlylikeHim peacocks look uDaiya tirukkaiyAltALpiDittavan)presenttohe your feet”.HowcankOdaifallat the feetof him). (asHe islyingon of bhagavAn becausehehasbeenblessedwiththesparSam hoods spread, havetoacceptit. us, andsowe feet. Since it is formy sake that I am falling atha andno SAstra-s, yourbound by arenot birds But you feet, it is okay. Anyway, this is Hisgift to avatAram-s. He is with His periyaHe resemblesthepeacockinbeauty. wonder that pirATTi or when He is with His other consorts or during His AS nammai vaitta pariSu: “This what he has given hasgiven he what pariSu:“This vaitta nammai ADu aravu-Ad Another anubhavamofphaNam kANminE: “Lookatthisrewardthat idu pariSu paRpala kAlamum:“Always”,thatis,irrespective thatHedecorate forkaNNan It isunique URAM DDITIONAL DDITIONAL 10.7

THOUGHTS THOUGHTS

FROM FROM S S R R c injunctions against who canprostratetowhom c injunctionsagainstwho I UV: I TSR: 278 nd you are the recipient of my surrender”. sItA surrender”.sItA ofmy nd youaretherecipient ove Him to a state where He had to surrender to whereHehadtosurrender ove Himtoastate the peacocks? It is her maNALan’s (Semmai (Semmai thepeacocks?ItishermaNALan’s s Himself with the peacock feathers; so nos Himselfwiththepeacockfeathers;so r. WhenHeisawayfromher,makesthe kOdai tells the peacocks: “If it is proper for is proper peacocks:“Ifit kOdai tellsthe en there is nothing wrong with my falling at en thereisnothingwrongwithmyfallingat grIva. Instead of showing His skills to sIta tosIta Hisskills ofshowing grIva. Instead is now testing if she is paying respects to to paying respects is she if testing now is rm can come to you by my falling at your at your myfalling by rm cancometoyou He has given me–namely,myfallingat Hehasgiven of whetherHe is in yoga nidrA, or when us as His gift, or th or His gift, us as i Seshan is dancing with joy with his his joywith dancingwith is i Seshan is is what He has has whatHe is is

etc.; one worduDaimADumeans allthewealth. like a me just and cowherds,Heistorturing of people.Heishereyetoo. yajur Veda4-6-5.2declarescakshurdevAnAm the sense of touch left in me ornot)). the senseoftouchleftin well with me touch don’t evenseeyou.Please na tvA paSyAmi kausalye sAdhu mA pANinA spRSa ||(rAmA.ayodhya42-43) pANinAspRSa sAdhu mA na tvApaSyAmikausalye rAmam me’nugatA dRshTira B. A A. T ேபாேம? கினிெயான் ங்கக் ெகாண்டா உைடமா ெசய்,எம்ைம ேகாமிைற கூத்தன்ேகாவிந்தன் குடமா kausalyA after rAma had left for the vana vAsam: left forthevana kausalyA afterrAmahad He leftme. Him when and leftwith dance, sincemyeyesthataren to seeyour her evenmoreperfectly. torturing feathers,theyremindherevenmoreof of their their byspreading they startdancing suffer, and obstru no is there that arethinking like they kOdai fellat knew that mayilgAL), thepeacocks my ofyoutohurt bangles, etc.Isitbefitting eyes(they don't have my apahAram) including had (sarvasva I stolen allthat has kUttangOvindan kuDamADu dance. The enjoy your I understandthat Please spread outbeautifully! 1. He took my natural belongings su my naturalbelongings Hetook 1. emmai uDai mADu koNDAn: uDai means belonging and mADu means wealth; so,the uDaimADukoNDAn:meansbelongingand mADumeans emmai gOvindan kO miRai Seidu: EventhoughHeis kOmiRaiSeidu: gOvindan nAnOr mudalilEn:ItseemslikekOdaiwillhave Note the analogous incident in SrImad vAkmIki rAmAyaNam. King Dasaratha told Dasaratha told King rAmAyaNam. vAkmIki SrImad in incident the analogous Note mudal nAnOr pAviyEn kANap naDamATTam ummai naDamADit tOgai virikkinRa mAmayilgAL: tOgaivirikkinRa naDamADit Oh happypeacocks!Youaredisplayingyour (Oh kousalyA! Myeyesfollowed(Oh kousalyA! rAmawhenhe DDITIONAL RANSLATION

THOUGHTS

FROM S R I S

FROM dyApi nanivartate| A T HAKOPAN S R I PVP: ch as my beautifulfaircolor; ch eeded forseeingyour 279 feelings even more by dancing in front of me? me? in frontof by dancing feelingsevenmore king who can treat his people ashepleases. his people whocantreat king ' ction to finishing up their work of making her of makingher work their up ction tofinishing S uta martyAnAm- He is eye of nityasUri-s and

your hands (so that I can feel whether I have I canfeelwhetherhave your hands(sothat TAMIZH His beauty and thus achieve the objective of the objective His beautyandthusachieve beautiful feathers. By showing off the beauty the off Byshowing feathers. beautiful am not in a state of mind blessed enough to blessed enough mind in astateof not am their feetandisthus the desire to see anything but Him), my the desiretoseeanythingbutHim), In the previos pASuram (10.6 gaNa mA (10.6gaNamA pASuram the previos In gOvindan whoiseasilyattainabletocows eyes only if emperumAnis with her! The pleasure by dancing with your feathers yourfeathers bydancingwith pleasure left; they haven’t returned back to me. I left; theyhaven’treturnedbacktome.

TREATISE ilEn: I do not even have the ability have theability even do not ilEn: I dance followedemperumAn : very weak; so,itlooks very

sadagopan.org sadagopan.org A. T ற்றம்வல்ைலேய தவநின்,என்ைனத் ததர்த்திக்ெகாண் ெநஞ்சத் தகப்படத் அழகப் பிரானார்தம்ைமெயன் ள்நின்ற, ஊற்நல்ேவங்கடத் னாற்ேபால் ெமகூற்றி மைழேய !மண்றம்சிள் ளாய்நின்ற, tazhuva ninRuennaitagaittukkoNDuURRavumvallaiyE agappaDat tammaienne’njattu azhagap pirAnAr URRunalvE’nkaTattuLninRa mezhugu URRinARpOl ninRa mazhaiyE! maNpuRampUSiuLLAi P C. A tiruvE’nkaTam hassimilarly embracedmeou outside withclay,and thenmeltthe coat it me. in troubling youalsodonotjoin maNALarku”); senses) . control ofallmyfive nature. Then, is it right that youda that isitright nature. Then, AS . Hetookawayeverythingthatbelongedto 3. (shyness)whichis HetookawaymynANam 2. Oh rainy clouds! In making vigraha-s etc., itis vigraha-s Oh rainyclouds!Inmaking –we mADu uDai-dresses; =our; emmai 1. in2ways: be interpreted koNDAn: Itcan mADu uDai emmai PBA givesreferenceto”en mudal ilEn:SrI u’ngaLukku ini onRu pOdumE: It is His nature to torture me. Torturing is not your your isnot me. Torturing totorture ItisHisnature onRu pOdumE: ini u’ngaLukku I havealreadylosteverythingtoHim(as =our, mADu=all thewealth;i.e., emmaiyuDai everything thatwehad- 2.

URAM DDITIONAL RANSLATION wealth suchasmybeautifulcomplexionandvaLai(bangle). mine. sarvasvattaiyum koNDAn. koNDAn. sarvasvattaiyum wealth 10.8

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FROM S R I S

FROM A T nce before me and remind me ofHim? remind beforemeand nce HAKOPAN S R I PBA: 280 ' S

wax inside and pouritout.Theazhagar of wax insideand TAMIZH aim pulanum ezhilum koNDu” (Hetook koNDu” pulanum ezhilum aim in tiruvAimozhi “mAl in tiruvAimozhi tside, and is melting me inside out and and out inside me melting is and tside, common to first make a figure of wax, then ofwax,then figure makea first to common alth - He took away ourdressesandall alth -Hetookaway me with nothing left behindtoclaimas nothingleft mewith my belonging, and also my other natural my belonging,andalsoothernatural

TREATISE : ukku vaiyam aLanda ukku vaiyamaLanda

depressed. toyo then youpouryourrainonbothofus inthesamejail, werechained together aniruddhan daughter ushaiandkaNNan’sgrandson embrace Him.Whenwearetogetherthusem whereHeel the currentstate unlike my heart, in everyone, andIamtotallyoutofmycontrol. her heart melted and turned inside out, it was like heating up the wax to expel it outside. waxtoexpelitoutside. the up itwaslikeheating insideout, andturned her heartmelted itwasli embracedkOdai, emperumAn out. When wax figure,applycoldclayonthe first makea are allsofar away andshewantstomakesure theycanhearher. have startedshoweringonheraswell, and t they can.Now waythey in whichever joy,andhavetorturedANDAL dance with peacocks C. A B. A content? inmymind,andthenshoweryourrainsoverbothofustoheart’s am imagining Hi me with first unite me.Won’tyou destroying and not be able to proceed further for quite sometime. furtherfor toproceed and notbeable ),and will becomesilent SollAdE oruvArttaiyum (kaNNumkaNNIrumAi tears inhiseyes filled with tobe used pASurams, these afterchanting one,and next the and pASuram this have to is said nambi tirumalai further. SrI pouring their waters on her, they should embrace Him and bring him over andshowerHim himover waterson her, theyshouldembraceHim andbring their pouring overthisshape. molten candle the like pouring waterfalls ontheseHills the pouring over someobject,andbhagavAnis hereisthattiruvE divine Hills.Theanubhavam tiruvE’ nkaTamHills,andmezugu andinterpre together, URRu nalvE’nkaTattuL” He is as form Himinthesame embrace Ishould agappaDat tazhuvaninRu: en ne’njattu azhagap pirAnAr tammai: Heisendowedwith azhagap pirAnArtammai: make vigrahams who People URRInARpOl: mezhugu ninRa uLLAi pUSi maN puRam mazhaiyE mazhaiyE: The reason why kOdai is mazhaiyE: ThereasonwhykOdai mazhaiyE The clouds have rained and made thefl The cloudshaverainedandmade The second interpretation is that ANDAL is praying to the clouds that in addition to their their to thatinaddition totheclouds ispraying isthatANDAL interpretation The second URRiNARpOl mezugu ninRu uLLAi puRam pUSi “maN the phrase taking One involves for thispASuram. alternate interpretations acoupleof SrI UVgives DDITIONAL DDITIONAL

THOUGHTS THOUGHTS

FROM FROM URRinARpOl to refer to the pouring waterfalls over the overthe pouringwaterfalls the to refer URRinARpOl S S R R I PVP: I UV: 281 ur heart’s content; not now when I am alone and Iamaloneand notnowwhen content; ur heart’s become deeplyengrossedwiththemeaningsof hus continuetodistur outside , then melt the wax inside and pour it ,thenmeltthewaxinsideand outside m so that I can embrace Him closely just as I as Himcloselyjust so thatIcanembrace m owers (kArkkODal etc.) blossom, and the owers (kArkkODaletc.)blossom,andthe udes me assoon as Istretch outmy hands to ting the phrase maN puRam pUSi to refer to torefer pUSi phrasemaNpuRam ting the ’nkaTa malai looks like a huge rock coating rockcoating likeahuge malailooks ’nkaTa braced and together just as bANAsuran’s andtogetherbraced justasbANAsuran’s ke applying cold clay on the outside. When the outside. cold clayon ke applying the soundaryam that is so captivating to thatissocaptivating the soundaryam calling the clouds two times is that, they that,they is times thecloudstwo calling b ANDAL’smindeven

sadagopan.org sadagopan.org more. my heart,thenIwillnot the wayIimaginein rain If you my despair. because of proportions calling the clouds with love to request them for their help. themfortheir lovetorequest calling thecloudswith samSlesha kAlam, when the rain/varsham will be Anandakaram. samSlesha kAlam,whentherain/varshamwillbeAnandakaram. Hen kAlam) isnotawelcomeeventforkOdai. tApa (viraha viSleshakaLam her.Rainduringthe directlyhitting herand started rainingon etc). Inadditionto of thepeacocks dancing the causeofseveralthingsandeventsthatha been fulfilled. ofdesire URRavum), thewax tagaittukkoNDu ne (en mind her and pourHimon Him bring wax coating close toHim,likethe desire tobe tagaittuk koNDu) Thisway,Hewillbeclosetoher(ennait URRavum). tammai piRAnAr also onher(azhagap just as she imagines in her ைரத்திேய ேகெசன் ெளல்லாம் நாகைணக் நடைலக உடள் குந்நின் றல்அக்கின்ற மாயற்குஎன் உடள் குந்நின் றல்அத்தவற்க்கு,என்ைனம் கடேல !உன்ைனக்கைடந் கலக்குத், SenRuuRaittiyE ellAmnAgaNaikkE naDalaigaL en URalaRukkinRamAyarkku uDaluL pugunduninRu URal uDaluL pugunduninRu kaDaindukalakkuRuttu kaDalE! unnaik P D. A rAmamevAnupaSyati”||(rAmA.sundara.) ekastahRdayAnUnam rAkshasyo “naishApaSyati AS

ANDAL feels: Currently,Iamlookingatobj ANDAL feels: The raining clouds with whom kOdai hadal whom clouds with The raining several raincl mazhaiyE: Canmean mazhiyE URAM DDITIONAL 10.9

THOUGHTS

nemAn pushpa phaladrumAn | nemAn pushpaphaladrumAn FROM aRuttavaRkku ennaiyum S R I PBA: 282 rturing her through these, the clouds have now cloudshavenow these,the herthrough rturing Him onmein such a way that He is withme will melt away because her desire would have meltaway becauseherdesirewould will ce, she is requesting them to rain during the the rainduring themto ce, she isrequesting mind. There is a coating in her mind of the mind. Thereisacoatinginhermindofthe on the figure referred to earlier. If the clouds Ifthe referredtoearlier. on thefigure ve tortured her (liketheflowers,fruits, torturedher ve ready talked in viNNIla mElAppu, hadbeen mElAppu, ready talkedinviNNIla have to look outside at objects like you any you any objects like have tolookoutsideat ’njattu agappaDat tazhuvik koNDu ennait ennait koNDu tazhuvik ’njattu agappaDat ects like you and my desire grows out of growsout likeyouandmydesire ects ouds or clouds that are far away or for far awayor ouds orcloudsthatare as well). purushakAratvam for totiruanantAzhvAn had resorted 5-10-11-nammAzhvAr tiruvAimozhi (“nAgaNai become easier. our taskwill he our friend, who is up totiruanantAzhvAn how long it takes)”. how long calling day, and night allthrough sleeping not the onesyouaregoingthrough(likeand kiDakkum” - tiruvAimozhi 5-3-5). kiDakkum” -tiruvAimozhi draw metoHimuninterruptedlyandincessa me ofallthatIpossessed. embraced mefirst,andthendrained then under the pretext of helping the devas, He drained you of all yourresources. of helping thedevas,Hedrainedyou then underthepretextof youshouldhelpme. so, through; thesameplightyouwent am suffering place toliedown,anddraining Him a who gives is that He one whohasdemonstrated bed. Heis havi even you insideoutwithout by churning of thewaves alai muzhakkam(sound C. A B. A A. T through (so that he can in turn intercede on my behalf?)” onmybehalf?)” turnintercede that hecanin (so through go andinformtiruanantAzhvAnwhoisHissa thesamekindsofsuff undergone Since youhave you.Soalso,Heentered from within my body, nectar extractedthe body, and your penetrated mountain, youwitha churning up He ended is now calling Him in singular “aRuttavaRkku”, “mAyaRkku”. “aRuttavaRkku”, “mAyaRkku”. calling Himinsingular is now vE vAiazhagar,kumaranAr, vEda mudalvar,

nAgaNaikkE SenRu uRaittiyE: I know itisadi Iknow SenRuuRaittiyE: nAgaNaikkE en naDalaigaLellAm:“All thesufferingsthat to Heisthe Wonder thatcontinues Hethusmistreatedme, mAyaRkku: Eventhough ennaiyum uDaLuL pugundu ninRu URalaRu ninRu pugundu uDaLuL ennaiyum URalaRuttavaRkku: He ninRu uDaluL pugundu Himby Youhelped kalakkuRuttu: kaDaindu unnaik kaDalE kaDalE:The kaDal(ocean) is nothe Next, kOdaiappealstotheocean:“OhOcea SrI UV points out that kOdai who had been had who thatkOdai points out UV SrI DDITIONAL DDITIONAL RANSLATION

THOUGHTS THOUGHTS

FROM S R I S

FROM FROM A T HAKOPAN S S ), sosheiscallingtwice. ), R R I PVP: I UV: 283 miSai nampirAn SaraNE SaraN namakku” - namakku” SaraNE SaraN nampirAn miSai ' ’nkaTa nAthar, maNavALar, azhagappirAnAr], azhagappirAnAr], maNavALar, ’nkaTa nAthar, will make a recommendation on our behalf. So, So, onourbehalf. will makearecommendation S ng a consideration for you who served as His servedas who aconsiderationforyou ng

coming aimlessly and ceaselessly all the time, coming aimlesslyandceaselessly allthe time, TAMIZH calling emperumAn by respectful names [like names[like by respectful emperumAn calling continuously, and not giving up no matter up no giving andnot continuously, and He is extracting my life out of me now. capable of drilling a rock at the throat of one one of the throat at arock ofdrilling capable out all his power and resources from him. I him. power andresourcesfrom out allhis cred bed,aboutallthe miseryIamgoing erings that I am going through, won't you you won't Iamgoingthrough, that erings n! You gaveHimaplacetoliedown.But I am going through, which are similar to aresimilar which Iamgoingthrough, ntly (“koDiya enne'njamavanenRE ntly (“koDiya aring whenshecallsoncebecause ofthe fficult feat to approach Him, but if you go Him,butifyou fficult feattoapproach kkinRa: Just as He did to you,He as Hedid kkinRa: Just first embraced you as His bed, and youasHisbed,and firstembraced

serving as His bed; He reciprocated reciprocated bed; He His servingas TREATISE :

sadagopan.org sadagopan.org emperumAn. emperumAn. onewh only not the kai’nkaryam. Heis His sh thatwe know lethim Goand Si'ngAsanamAm”. toHimatalltime do kai’nkaryam qualified to anubhavam of closeness and Anandam also”. and Anandam of closeness anubhavam sh heart kOdai's He whochurned Anandam, is alwayswithme, insideout churned me orawake.TellAdiS is asleep when emperumAn tell AdiSeshan,and so,allyoudois emperumAn; is awakeetc.Ad He know when to how up, or as withAdiSeshan onyou is lying emperumAn Now I need your help. decided to dvAraka whenkaNNan residence in gaveaplacefor and you, adamacross rAman tobuild youhelped called outtoyouforhelp; she iscallingoutseeking realizes that Ocean. Shecalls'kaDal she nowcallsouttothe cr this thatfits representative to andisalsoclose experience similartoher, an gone through thathas Next,shetriestolookforsomething for her. fruit not bearany because sheconsideredthemtobeallpartof valla pariSu varuvipparEl adu kANDumE valla pariSuvaruvipparEl adukANDumE villi puduvaiviTTucittar ta'ngaLdEvarai Selvar periyarSirumAniDavarnAmSeivaduen nalla entozhi!nAgaNaimiSainamparar P tirumEninItINDappeRRu karumEnicce’ngaNmAlkaNpaDaiyuLenRum AlinilaittuyinRaAzhiyAn-kOlak “mAlum karumkaDalE!ennORRAi!vaiyagamuNDu D. A AS

nAgaNaikkE SenRu uRaittiyE: Go and tell anantAzhvAn what my sufferings are. SenRuuRaittiyE:Goandtell whatmysufferings anantAzhvAn nAgaNaikkE they when andkRshNa LordrAma youhelped “OhOcean!Iknow kaDalE kaDalE: misery toherwithallduerespect, werecausing treatingallthebeingswhich kOdai tried nAgaNaikkE SenRu uRaitti: Itlooksasthough SenRuuRaitti: nAgaNaikkE between emperumAnandtheOcean: ANDAL isawareofthecloserelation URAM DDITIONAL 10.10

THOUGHTS iterion, to help her who is drowned in the ocean of sorrow. So sorrow. of ocean the in is drowned iterion, tohelpherwho

FROM ” -mudaltiruantAdi19 S its help, and not with any other motive. motive. other not withany its help,and R I PBA: 284 Him and having His amSam in them. That did inthem.Thatdid HimandhavingHisamSam s and in all forms - “SenrAl kuDaiyAm irundAl irundAl s andinallforms-“SenrAlkuDaiyAm His bed. Don't worry His bed.Don't lying on me, embracing me and giving me me meandgiving onme,embracing lying o should be allowed to do kai’nkaryam for for kai’nkaryam o shouldbeallowedtodo Him. She thinks of the ocean asthebest Him. Shethinksofthe eshan the following words: “JustasHewho eshan thefollowingwords: ould embrace her and give her the same same the give her herand ould embrace establish His city down below yourwaters. city downbelow His establish he cantakecareoftherest,sinceknows E' twice, just to make sure thattheocean sure tomake E' twice,just iSeshan is very close to you and also to to very closetoyouandalso is iSeshan ould also be givenachancetotakepartin ould also tiru anantAzhvAn is the only onewhois tiruanantAzhvAnisthe about how towakeHim about A. T வல்ல பாிசுவவிப்பேரலகாண்ேம. ேதவைர, தர்தங்கள் விட்சித் ைவ வில் ெசய்வெதன், ெபாியர்சிமானிடவர்நாம் ெசல்வர் நல்லஎன் ேதாழி!நாகைணமிைசநம்பார், anna mAlaik kaDi ara’ngattu aravaNaiyil pa anna mAlaikkaDiara’ngattuaravaNaiyil blessing). reach sarveSvaran,oneneedsAcAryan's se willgettohaveHis Him, thenwe and invites Him.Butifperi toreach can dobyourselves other side,wearethemeaslylittlecreatureswh istheSupremeLordof bed tiruanantAzhvAn, Sishya willget tothe FeetofemperumAn.Sh ANDAL concludes this tirumozhi bydeclarin tirumozhi this concludes ANDAL Where is pAmbaNaiyAn, whommyforefather Where ispAmbaNaiyAn, RANSLATION

FROM S R I S A T HAKOPAN kOdai with tOzhimAr” kOdai withtOzhimAr” 285 LLi koLLum mAyOn” and where is an ordinary ordinary isan andwhere mAyOn” LLi koLLum e tells her friend: “emperumAn whohasforHis e tellsherfriend:“emperumAn ' yAzhvAr who is dear to emperumAn intercedes intercedes toemperumAn whoisdear yAzhvAr S

all, One who is great ineveryrespect;onthe all, Onewhois TAMIZH vA definitely”. (The inner meaning isthatto (Theinnermeaning definitely”. vA o are totallypowerless.Thereisnothingwe o are

g that with AcArya kaTAksham alone, the alone,the kaTAksham AcArya with g that s extolled as “kAyAm pU malar piRa’ngal s extolledas“kAyAmpU

TREATISE :

sadagopan.org sadagopan.org We arelikethesmallatoms,a and lefthand,yet,were tobe blessed enough girlswhodidnot like theinnocentAyarpADi acting asacitandlaying down asHisbeda Him; wearenotlike be closeto jn~Ani-s to YouhavebhUmi patnyau” (OhparamapurshA! telakshmISca declares:“hrISca 2-8-1).purushasUktam (tiruvAimozhi puNarvadu” periyAzhvAr, whohasacloserelati byHim? to beblessed not enough unfortunate periyapirATTi massagedby arebeing tiruppAadams His while whoissleepinginkShIrAbdi karumaNi, me? WhereisthekOmaLak woman like nArAyaNa paro jyotir_AtmA nArAyaNah parah || (taittirIya upanishad) nArAyaNa parojyotir_AtmAnArAyaNahparah||(taittirIyaupanishad) “nArAyaNa parambrahmatatvamnArAyaNahparah| B. A param poruL, param jyoti and paramAtmA: paramjyoti param poruL, bhagavad vishayam. getting Him.Sheisina coma withviraha tApa aspurushakAra bynammAzhvAr were sought 5-10-11).But,kOdai namakku” -tiruvAimozhi mangai uRaimArbA!”-tiruvAimozhi6-10-10, anantAzhvAn beforeHisSaraNAgatitoempe firstsoug (tiruvAimozhi6-10-10), pugundEnE” amarndu words “aDikkIzh withthe SaraNAgati whodid ?nammAvAr serpent bed lowly creatureslikeusdotothatgreatempe us”. for Him get somehow is away worry; there and consolesher:“Don't tomake way of some tothink is trying tOzhi poianRE”(NT10.4).Sothe piRandamai AnAlnAnum Sollumpoi worrying :“kumaranAr “He willnotforsakethosewholove Him” -“a 1.BeingbornasperiyAzhvAr' hope tokOdai: Siru mAniDavar: We are not from deva jAtito Wearenotfromdeva mAniDavar: Siru periyar: Becauseoftheabove-mentionedreason nam Selvar: He is tiruvin nAyakar: “a nAyakar: Heistiruvin nam Selvar: nam parar: Only ourgreatemperumAnand no SelvarperiyarSi miSainamparar nAgaNai feel friend,who nalla entOzhi:“Ohgood kOdai'stOzhi is even more sadthan kOdai. There were only two thingsthat gave some DDITIONAL

THOUGHTS nd He is like a huge mountain. mountain. is likeahuge nd He

FROM on with Him,tocallHimhere. on S R I PVP: 286 nd thus getting to embrace Him; andwearenot nd thusgettingto s sadder at my plight than even I do”. than evenIdo”. at myplight s sadder s daughterand2.The that words ofemperumAn the great anantAzhvAn,wh the and “nAgaNai miSai nampirAn SaraNE SaraN SaraNESaraN nampirAn miSai and“nAgaNai kOdai live. kOdai realizes her tOzhi's sadness tOzhi'ssadness realizesher live.kOdai kOdai out for us; periyAzhvAr who is our AcAryar will will AcAryar periyAzhvAr whoisour out forus; embraced by Him. We are none of the above, above, embraced byHim.Weare noneofthe rumAn: (“agalagillEniRaiyumenRualarmEl feels that pirATTi and tiru anantAzhvAn, who feels thatpirATTiandtiruanantAzhvAn, even knowthedifferencebetweenrighthand even rumAn, tiru's nAyakan, who is lying onHis nAyakan,whoislying tiru's rumAn, devI and lakshmidevI asyourConsorts). andlakshmidevI devI Naivadu aravaNai mEl pUmpAvai Agam mEl pUmpAvai Naivadu aravaNai m, andisatthepointofslippingaway from ht the purushakAratvam from pirATTi and and frompirATTi ht thepurushakAratvam nbu uDaiyArai viDEn”. kOdai is constantly viDEn”.kOdaiisconstantly nbu uDaiyArai ru mAniDavarnAmSeivaduen:Whatcan bhUta-s, are both responsible for her not forher responsible both are bhUta-s, stand anywhereinHisvicinity;wearenot stand We areworldsapart.So,letusaskour s, Heis“periyavar”- agreats, personality. one elseisreferredtoasparabrahmam, andwhereisasmall girl likeme,whois o is all-knowing, yet yet is all-knowing, o perumAL: perumAL: AcArya in prapatti. In havehi might periyAzhvAr as purushAkAram, stotra ratnam Slokam “valla pariSu”. (2-8).Sincehehasso piraman” by “indiranODu by“A kuNu’ngum” (2-4),foradorningflowers Hemade invitation. 1), Hecannotrefusethe “(2-8- azhaganE!kAppiDavArAi for 'kuzhalvAra”.Whenhecalls“andiyam Agum pOdidu aRuttu”.OrHe kizhi vEda’ngaL Odiviraindu or by“vENDiya (tirupppalANDu) paLLANDu” “paLLANDu 2-7-1) orbysinging “SeNba byattractingHimwith get Himhere worship Him”.) not doingso. is replied: “BecauseemperumAnAr anyadevatA-s,andshe Onceshewasaskedwhyisnotworshiping emperumAnAr. because periyAzhvArisfondofHim. is emperumAn says.Infact, the onlyreasonwhysheisrunningafter what periyAzhvAr to - “ta’ngaLdEvarai”sheisnowreferring andsheisfirmly blessing instead, AcArya's (kaNNinuN - 2). other AcArya astheirGod,andthereisno like ma arethose Him. There to SaraNAgati to whatevertheAcAryawishes,andwene AcArya isabsolutelyessentialinoureffortto TheSAstrArthathat of theAcArya. anugraham outtous pointing is existing one,ANDAL Him whoistheSeshI, viz. weareSesha-sto Himisjust relationto our Eventhough middle? has, why do weneedtheAcAryanin that theAcAryan withemperumAn sambandam Not so, says kOdai. word. Does powerless toforceHimkeepHis humans. worthless but justlowly, SrI PVP gives another instance to bring out out tobring anotherinstance gives SrI PVP Another reasonwhyitiscalled“valla pariSu”: valla pariSu varuvipparEl: periyAzhvArhas valla pariSu varuvipparEl: dEviyAr,adiscipleof ushereofananecdoteabouttripurA reminds (SrI PVP ANDAL is indicating that she is not seeking seeking not sheis isindicatingthat ANDAL dEvarai: ta’ngaL viTTucittar villi puduvai He gaveHis though Seyvadu en?:Even nAm 287 establishing the AcArya in between her and Him Him herand inbetween AcArya the establishing reach Him. ParamAtmA justwillbesubservient reachHim.ParamAtmA God they will ever seek - devu maRRu aRiyEn God theywillever seek-devumaRRuaRiyEn s AcAryAr as his purushAkAram and get Him. andget ashispurushAkAram AcAryAr s Him asperiyAzhvAr'sdevar,whowilllistento gap pU SUTTa vArAi” (periyazhvAr tirumozhi pU SUTTavArAi”(periyazhvAr gap Him come for nIrADal by “veNNai aLainda aLainda “veNNai nIrADal by for come Him dhurakavi who declare that they consider the the thattheyconsider whodeclare dhurakavi and our relation to bhagavAn is thus an ever- bhagavAn isthusan and ourrelationto 22, ALavandAr first does prapatti directly to 22, prapattidirectly ALavandAr first does that we won't reach Him until there is the is the until there reach Him wewon't that nirai mEykka nI pOdi” (2-8) or for kAppiDal kAppiDal nirai mEykkanIpOdi”(2-8)orfor might call“nAraNAnIrADavArAi”(2-4-1)or several ways of making Him come. He might Hemight several come. Him ways ofmaking ed the AcArya's purushakAratvam in our inour ed theAcArya'spurushakAratvam Him directlyanymore, the same asour AcArya's relation to Him, thatmeanwehavegive up seekingHim? the importance of the purushakAratvam of of thepurushakAratvam the importance many ways of getting Him, kOdai calls it callsit kOdai Him, manywaysofgetting When we have the same Sesha-Seshi Sesha-Seshi thesame wehave When just as kOdai is trying to have periyAzhvAr as kOdaiistryingtohaveperiyAzhvAr just is being conveyed is that the role of the theroleof is beingconveyedthat If He worships Sivan, thenwewill also If HeworshipsSivan, word: “IshallprotectASrita-s”,weare but she will seek her but shewillseekher

sadagopan.org sadagopan.org disciple. one formofprapatti,wheretheAcAr is which D. A C. A prasIda madvRttamacintayitvA||” vilokya pitAmaham nAthamunim | premaprakarshAvadhimAtmavantam “akRtrimat-tvac caraNAravinda tvatpAda mUlamSaraNam prapadye||” akincano'nyagati: SaraNya! na bhaktimAmstavaccaraNAravinde | nacAtmavedI, “na dharmanishThosmi the realization of emperumAn. the realizationofemperumAn. to canlead sambandham thatbhAgavata phala Sruti,namely, of the place in stands pASuram akOlorkambu)withperiyAzhvAr. by kanRu (acalfsubdued andoursmallness.Thatperiya His greatness the AtamsvarUpam”. toyo whohadutmostattachment , me please bestowyourblessingson right away), also deartoemperumAn: because ofhisconnectionwithgrandfathe notfructify,inthelastSlok of AcAryawill ti your have anyplacetogo;Iconsider do I meansnor nothaveany Ido tAmaraigaL; yourtiruvaDit bhaktitowards have I donot kOdai did not give a phala Sruti for this tirumozh kOdai didnotgiveaphalaSrutiforthis between There isaworldofdifference avviDattAnyAnAr?” avan AzhippirAn “ammAn deSikan bysvAmi considered is This pASuram ANDAL's approachisjustthe my behavior into account taking “Without becausehefeltthatthissurrender Probably doIhaveAtmaj~nAnam; nor yogam asprescribed, karma (I amnotsteadyinperforming DDITIONAL DDITIONAL

THOUGHTS THOUGHTS

FROM FROM same asthatofALavandAr. S S ruvaDit tAmaraigaL as my only refuge). ruvaDit tAmaraigaLasmyonlyrefuge). R R I UV: I PBA: 288 am (65), he pleads to bhagavAn toblesshim hepleadstobhagavAn am (65), var (emperumAn) will behave like a kORkIzhk willbehavelikeakORkIzhk var (emperumAn) r nAthamuni, whoishisparamaAcAryaand r nAthamuni, ur tiruvaDitAmaraigaLandwhohasrealized directly to bhagavAn without the involvement involvement the without to bhagavAn directly just because of my relation to my grandfather to of myrelation just because (which will disqualify (which willdisqualify ya performs the prapatti on behalf of the on behalf the prapatti performs ya as a great illustration of AcArya nishThA, as a great nishThA, illustration ofAcArya i. It is significant to note that thecurrent tonotethat Itissignificant i. me fromyourGrace helped others likeherbefore. helped others Him andwillhold she willstillpatientlywaitfor SiSupAlan. Shedeclarestothem and the been separatedfromsItApirATTi, whospentsleepless nightsa same emperumAn Shetellsthemaboutthepitifulpl her. bothering andher th households friends the neighboring arro Arjuna’s by hurt was just likebhIshmA byeverything hurt isbeing she and ofemperumAn, her reminds uninterruptedly around her fromsick andsuffers depressed She becomes thereisnosign periyAzhvAr. Timepasses; ஆகத்ைத ேநாக்காரால் அம்மேன! தீகத் நாகைணேமல்ேசம்திவரங்கர், சங்கேமந்திைழயீர், யாகக்கு ெமங்ைகயில் தம்ைகயில்சங்கேமேபாலாேவா, தாகக்கும் ammanE! Amugattai nOkkArAl tI mugattunAgaNaimElSErumtiru ara’ngar yAm ugakkumemkaiyilSa’ngamumEndizhaiyIr tAm ugakkumtamkaiyilSa’ngamEpOlAvO P I (10-4), and (2) theSaraNAgatithatsheha NTRODUCTION AS

ANDAL had restedherhopesofattainingem had ANDAL

URAM 11.1 ஸ்ரீ ஆண்டாள் ஸேமத ஸ்ரீ ரங்கமன்னார் திவகேளசரணம் ஸ்ரீ ஆண்டாள்ஸேமதரங்கமன்னார் SrI ANDALsametara’ngamannArtiruvaDigaLESaraNam

N

நாச்சியார் திெமாழி11-தாகக்கும் A CCIY A R

TIRUMOZHI thatshefirmlybelieves 289 ஸ்ரீ of kaNNan and her longing for Him increases. increases. forHim longing her and of kaNNan ws in the war. All the mothers in SrI same emperumAn who rescued rukmiNi from rukmiNifrom whorescued emperumAn same s performed throughhe nd starved without taking food when He had nd starved takingfood had without when He

rong aroundhertofindoutexactlywhatis ight her emperumAn has left her in. It is the It isthe left herin. has ight heremperumAn XI- ness of separation from Him. Everything Him. Everything from ofseparation ness perumAn on two counts: (1) kumaranAr Sol counts: (1)kumaranAr Sol ontwo perumAn on to her life, because He had unfailingly hadunfailingly ontoherlife,becauseHe T A M He willnotletherdown,and

UGAKKUM r guru and father, r guruandfather,

sadagopan.org sadagopan.org wear in the memory (NT8-5). Sari vaLaigaL” vaLaigaL -“tAnkoNDa that it isdear theSa’nkham only oneofHisAbharaNa-s, namely to Him; He took everything”. If it be asked of ANDAL: parama tAtparyam conveyed in these words byANDAL. inthese parama tAtparyamconveyed fulfilled cansimultaneouslybe two conditions withme.Theonly waythese stay must mykaivaLai owner shouldkeepwhatheorsheowns, have my kai vaLai (bangle),hands that are dear to Him. Ifit is fair that those who like something should your getit, just as you kai Sa’nkham musthand thatisdeartoANDAL,norwillHe come to my hand. If it is is inHis that up theSa’nkham He willnotgive that theposition take seemsto EmperumAn fair that each Sa’nkhamum. tamkaiyyil pOlAvOyAmugakkum Sa’nkhamE emkaiyil tAm ugakkum B. A A. T cAkAro na AyudhAni na cAspadam” - jitante1-5) nacAspadam”- na AyudhAni cAkAro devotees”.(“naterUpamna weremeantforYour allYourdivyaAyudha-s meant forYou; my pA’ncajanyam;howcanIgiveittoyou? the Sa’nkham that you have in your hand; soyour hand”, if Hesays“BecauseIlikeit”, then givethat to me”? If He responds: “I am fond“maDal of Urdal” etc. To my question “Why do yourefuse to give me my vaLai that you have in can sayth I watch', womenand like keep quiet wewantbecauseitispur anything men willdo have intheirhand',thatwouldbeunacceptableb I have response is:'Ishallnotgiveanything mypi knowing would besayingthatwithout He rightbecause butyoucannotforceMe',thatdoesnotsound shall obeywhatIordain, He says, give meHisSa’nkhaminreturn?If IfHe my hand. (bangle) thatIamwearingin as He is fond of the Sa’nkham that He has in Hishand, I also am fond of the Sa’nkhu vaLai for Him? is His hand iswearingin emperumAn that tomeastheSa’nkham my handsasimportant fire-spitting anantAzhvAn, fire-spitting anantAzhvAn, is means bracelet).Alas! Thatti tamizh also hand, anditdoesn’ His staysputin Sa’nkham comparison, HisSa’nkham neverthinner andthi handsarebecoming my leavesHim and His hand. May be He thinks that it is enough if His “veLLai viLi Sa’nkhu iDa’nkaiyyil koNDavimala “veLLai viLiSa’nkhuiDa’nkaiyyil ANDAL’s words, 'tAm'and'y words, ANDAL’s pOlAvO Sa’ngamE kaiyil tam ugakkum tAm in jewelry!Aren’tI usedtowear “Oh myfriends,whoareadornedwith thebanglesthat

DDITIONAL RANSLATION

THOUGHTS

FROM

Then, whyisitthatHetakesaway S R I S not even looking at my face. not evenlookingat

FROM A T Am' can be interchanged, resulting inanewanubhavam: beinterchanged,resulting Am' can HAKOPAN S R I PVP: 290 in my hand;andIshallsnatchawaywhatothers in ' S ”, kOdai'sresponsewouldbe:“Thatwasnot 'You area paratantrai; Iamasvatantran;you ru ara’ngan, who is lying on the fierce-looking, the fierce-looking, ara’ngan, whoislyingon ru ning for Him and thus my weakness.IfHis thus forHimand ning

takes away my Sa’nkhu vaLai, shouldn'tHe takes awaymySa’nkhuvaLai, usha svabhAvam, and you women should just women should andyou usha svabhAvam, is if weareunited(samSlesham).Thatisthe is TAMIZH at I know how to make Him bend by doing can't Iask:“Justlikethat,amalsofondof give back the Sa’ngam that is in ANDAL's t matter if I loose my bangles (Sa’ngam in (Sa’ngam my bangles I loose if t matter nner, and the bangles keep slipping out)? By out)?By slipping bangleskeep nner, andthe “He did not leave even one vaLai for her to “Hedidnotleaveevenone vaLaifor ecause it is not fair. If His response is: 'We not fair.IfHisresponseis:'We ecause itis yAm ugakkum em kaiyil Sa’ngamum: Just Just Sa’ngamum: em kaiyil ugakkum yAm ; Justbecauseofthis,He tookawayall her n” (NT5-2),sosayi

TREATISE my bangles(i.e., I keeppiningfor : ng kOdai aspired for for ng kOdaiaspired praLayam! from toescape It isas ifthesearepeoplewhohavemanaged themselves unlikeher. Him, itissurprisingthat therearethosewh of jewelry”. wearing lotsForherwhoiswithou indesiringthat. wrong So,thereisnothing purushottaman. for the astheAbharaNam Hand inemperumAn's Sa’nkham seesthe vadhUh), she uttamA women(nArINAm bestamong the handarejewelryforherwhois her bangles in doesnot because she that Hepossesses?Itis onlyoneSa’nkham thereis only oneISvaran, justasthereis ofonlyone”,thetruthisthat instead “Why can'tyoudesireall His Sa’nkhams EndizhaiyIr: ANDALisaddressingtheothe EndizhaiyIr: whydidkOdai isanAyudhaminHishand; wanttheweaponofallthings Sa’nkham “nAchchiyAr during mutthukuri utsavam” utsavam” mutthukuri during “nAchchiyAr 291 that is unmatched by thatisunmatched o can manage to keep their jewelrystillon can managetokeeptheir o t any jewelry because of her separation from t anyjewelry becauseof herseparation see itasaweaponin r womenfolkaroundheras“youwhoare all anyotherSa’nkham. His hand. Just as the as the His hand.Just

sadagopan.org sadagopan.org separation, when I think of Him, it should be (compassion)? HeforegokaN separation. But,should to tiruvaran’gam and then keeps ignoring me. keepsignoring andthen to tiruvaran’gam parama in wasfaraway He me when not help did bedandis ofthe and coolfragrance the softness thatandis He forgotall But aftercominghere, peacocks, since the peacocks were dancing together with their mates merrily. merrily. mates withtheir together peacocks, sincethepeacocksweredancing rAma's thoughtsareonhowcome state, Lord tasmAn nRtyatiramyeshuva “mayUrasya vanenUnamra lying there without me! lying therewithout fo meant bed was This thisworld. in behavior and insteadheisestablishing emperumAn her get her to helping he isnot because mukham', 'tI as anantAzhvAn tiru to referring is now me? She from He haschosentobeseparated when toemperumAn body his why isHegiving that,hewillalsoknowwhatit Him. Knowing ofsepara might notknowthepangs AdiSeshan knowsmysi She feels:AdiSeshan long breath and their very guts burned out completely, and they died instantaneously. andtheydiedinstantaneously. out completely, guts burned their very long breathand pearls,andwhenlustrous madhuandkaiTabha -Hewaslyin 66) triuvantAdi (mUnRAm mANDAr' paNakkadirmElvevvuyir not like-'Eynda toapproa Evenifpeoplemanage anantAzhvAn. Hi Him, by associating approach and donot me that peoplelike emperumAn isensuring hasfacesspewingoutfire. butthistiruanantAzhvAnwho isneeded other Ayudham whenthis etc.Or,itcanmeanthat compassion, andtrai instruction justtoget anantAzhvAn fire. out spewing it is like face thatlooks a ishaving nAgaNai this ammanE ammanE: This word depicts fear. ANDAL’s thoughts seem to be:“During seem thoughts fear.ANDAL’s worddepicts This ammanE ammanE: Amugattu : Alas! I am done! One can bear if a done!Onecan Alas! Iam Amugattu : rAma finds Himself in asimilarstatewhenHe Himself rAma finds tiru ara’ngar: He came to tiru ara’ngam from tiru ara’ngar:Hecametoara’ngam tone. reprimanding ina Seshan Adi to torefer 'tImugattu' using is ANDAL mugattu: tI sErum: Thisaran’ganAthar'sbehaviorisjust ara’ngar:Itlookslikeemperu sErum tiru tImugattu: people sorry for Instead offeeling kshasA nahRdApriyA| neshu saha kAntayA ||” neshu sahakAntayA tuation; yet, he is giving his body to serve as bed for Him. asbedforHim. tuation; yet,heisgivinghisbodytoserve a relationshipwith 292 nOkkam (lookingatme)?OrHiskaruNai who are out ofHisfavorkeep away from Him ppa vAi’nda madhu kaiDavarum vayiRu urugi urugi vayiRu kaiDavarum vAi’nda madhu ppa a sweet thought. Now He does not even look at He does notevenlook a sweetthought.Now r Him and me,who is His He nAyaki. And, is means to be separated from Him. Given this, this, means tobeseparatedfromHim.Given lying on tiru anantAzhvAn, falling in love with anantAzhvAn, fallinginlove lying ontiru ch Him, He will destroy those whom He does He destroythosewhom Him, Hewill ch ning on how to be fierce, rude, without rude,without tobefierce, onhow ning SrIvaikuNTham to helpbhaktasindistress. SrIvaikuNTham approached Him, AdiSeshan breathed out a breathedout a approached Him,AdiSeshan suffering like me and showing compassion, compassion, meand like showing suffering rAvaNa left alone the mates of the male rAvaNa leftalonethematesof tiru ara’ngan goes to sleep on His bed, no goes tosleeponHisbed, tiruara’ngan mAn is having His association with tiru withtiru ishavingHisassociation mAn tion, but he knows the taste of being with taste ofbeing tion, butheknowsthe padam, but it is inexcusable that He comes He comes that itisinexcusable padam, but sleeping! It would have been all right if He if been allright would have It sleeping! mself with this bed of fire-spewing tiru tiru bed offire-spewing this mself with nAyakan foregoes his love for his nAyaki in in hisnAyaki for his love foregoes nAyakan opposite to what is g on AdiSeshan, whoisadornedwiththe g onAdiSeshan, loses sItA pirATTi in theforest. In that (rAmA. kishkindA.1-40) Him for himself. considered normal considered mugattut-tI has been created for destroying me has beencreatedfordestroying mugattut-tI praLaya kAlamtodestroy thewholeworld,but the onlyduring his face to spitfirefrom is supposed my agony.AdiSeshan tell Himof my we areatastalemate,whereHewon'tlook toHim,and mysuffering no onecanconvey C. A my lastmoment. face evenin the malefolklikeBhIshma,a for maybeonly Eventhis lastmoments. Himintheir about getthoughts successfully yogi-s today?” I haveseenasnakeor at Histhoughtasif my face, and I am afraid to look atHis face. It this nAgaNai? Or,willyouatleasttake nAgaNai? this emperumAnshouldbeattached reverse logic, away. lookat one and takes IfHecomes consistent. banglesin His handandthe the pA’ncajanyamin denote to word“Sa’nkham” same shechoosesthe bangles, toher and Sa’nkham His refer to hand; towhatisinemperumAn's hand isequal this AdiSeshan who has a thousand facesspitting has athousand who this AdiSeshan on islying thatHeHimself sense make not itdoes me, then at notwantolook that Hedoes my face.Ifyousaythat feel likeevenlookingat Sa’nkham? as His important at leasttreatmybanglesas the A knowtheimportanceof jewelry look like of your deep concern and worry”. deep concernand of your worryoverme. of your don't losethembecause my longingforHim, of my banglesbecause lost

hislastbythinki At leastBhIshmacouldbreathe But then again, with the fire-spitting faces of the fire-spitting with But thenagain, Will you go to tiru ara’ngam and tell Him that it is only fair that He takes me to Him on Ifit can be said thatHe is attached to Ad Sa’nkham: Sa’nkhu/conch or kai vaLai/bangle. or Sa’nkhu/conch Sa’nkham: tI mugattu: : I am here with my whole self scorched by viraha tApam, and He does not Sa’nkhamE pOlAvO: Thosewhodon'tnormally Sa’nkhamE other wo callsouttothe ANDAL EndizhaiyIr: DDITIONAL

THOUGHTS nd not for womenfolk like me. I may not be able to think of His of nd notforwomenfolklikeme.Imaybeabletothink

FROM S R away His Sa’nkham and bring it to me? it to away HisSa’nkhamandbring I UV: 293 a tiger. Alas! HowwasHethen,andhowis a tiger. to me because I need His protection. protection. His becauseIneed me to iSeshan because he is protecting Him, then by Him, thenby because heisprotecting iSeshan no one can bring me His pA’ncajanyam. Thus me HispA’ncajanyam. one canbring no has come to the situation where hascometothesituation now I get fear bharaNa-s. In this case, can't this emperumAn this emperumAn case,can't Inthis bharaNa-s. rightnow!Alas!Alas!(ammanE! ammanE!) my face, all the scorching on my face willgo on my face,allthescorching my it is because my face is scorched by this fire bythisfire my faceisscorched itisbecause tiru anantAzhvAn, no one can go near Him, go nearHim, noonecan tiruanantAzhvAn, How sad it is that I have become the object object the become I have How saditisthat face, and no one else will look at His face to His face andno one elsewilllookat face, her hand. Both have sweet sounds to them. them. to hand.Bothhavesweetsounds her at least you all hold on to your bangles and your bangles leastyouallhold onto at so,insteadofchoosingdifferenttermsto menfolk around her:“EvenIhave though around menfolk itlooksliketiruara’ngan's nAgaNai kOdai wants to show that what is in her her what isin that kOdai wantstoshow ng of Hariin the last wear jewelry butmaketheirweapons

scorching fire.Thisdoesnotseem scorching moment,justasall

sadagopan.org sadagopan.org B. A A. T யாக்கினேர கழல்வைளேய தாம் கழல்வைளையத் எகமலப் வழகெரம்மானார்,என்ைடய குழலழகர் வாயழகர்கண்ணழகர்,ெகாப்ழில் எழிைடய வம்மைனமீர்!என்னரங்கத்தின்னதர், kazhal vaLaiyait tAmum kazhalvaLaiyE AkkinarE ezhu kamalappUvazhagaremmAnArennuDaiya kuzhal azhagarvAikaN koppUzhil ammanaimIr! enara’ngattuezhil uDaiya inamudar P and shared alike by them. He is my and sharedalikebythem. Heis “inamudar”. “ara’ngattu amudar”,and 1-3). fromhiswife–rAmA.kishkindA. also separated to lakshmaNan, evenbeauty hasbeentakenaway(justasSrIrAmapi though He should her that tothemexplaining is lamenting lostit.Butinstead,she shehasnot that to them have because her havinglostbeauty should hide tApa normallydiscussherviraha should not her beauty. of havinglost herplight blessed withbeauty,about are those who to she istalking pASuram, this In her AbharaNams. ofhavinglost her plight ofthehand)inmycase. slipping out thatis vaLai (thebangle is calledakazhalvaLai(becauseit bangle that and isexquisitelybeautifiedbythelotusflower beautifu most hasthe hair;He of curly locks is me; Hisbeauty for amRtam (insatiablenectar) all of us; this is the amRtam that all ofus;thisistheamRtam AS en amudar:He is not just the amRtam that is common like common saltto all thedevAs Thisphrasecan be en ara’ngattuinamudar: of their Because ammanaimIr: ezhil uDaiya to kOdaidescribed In thepreviouspASuram, ly MyemperumAnis mothers! Oh mybeautiful ara’ngattu amudar: This is not the amudam that is in SrI vaikuNTham, far removed from from removed far SrI vaikuNTham, in is that amudam the is not This ara’ngattu amudar: URAM DDITIONAL RANSLATION 11.2

THOUGHTS

FROM S R I S

FROM A is here, near us, in tiru ara’ngam. nearus,intiruara’ngam. is here, T HAKOPAN own amRtam, special to me alone. amRtam,specialtome own S R I PVP: 294 l mouthandeyes(pavaLavAikamalcce’nkaN); ' S can be taken out of the hand), into a kazhalum intoakazhalum out ofthehand), betaken can m withtheelderlywoman.Ifanything,she

hidden His feelings from His brother, whois Hisbrother, His feelingsfrom hidden TAMIZH that arises from His navel. He has made the the Hisnavel.Hehasmade arisesfrom that rAn lamented about His pangs of separation separation rAn lamentedaboutHispangsof of viraha tApam, and instead make it appear andinsteadmakeitappear of virahatApam, well known - He is known for His dark blue blue His dark for He isknown known- well those who were adorned with AbharaNams, whowereadornedwithAbharaNams, those enjoyedbylookingatitas“enamudar”, age and position of being elders, kOdai elders, kOdai andposition of being age ing beautifullyintiruara’ngamandisthe

TREATISE

: amRtam thatstrengthens a’ngu Adum SOrAmEALginRaemperumAn a’ngu Adum bhuvaniyumviNNulagum SUzhnda Odam po’ngu P C. A ANDAL falls in love with Hi ANDAL fallsinlovewith Beinglovelorn,inst beauty ofHistirumEni? attention. her beautiful navelwiththelotusarrests the way,His on tAmaraigaL;and hereyeswandertoHistriuvADit mouth, the beautyofHis subdued by lead These beautifullocksofhairnaturally appear tobepiercingherlikearrows),kOda Notbeingabletowi eyes. looks atemperumAn’s azhagar, kuzhalvAikopU ofwords meaningofthisstring beauty ofthe meanings, and now she is using the word kazhal vaLai here with two different meanings. meanings. kazhalvaLaiherewithtwodifferent is usingtheword andnowshe meanings, herbanglesstayinplace? and stillhave fromHim separated shebe Howcan He ishernAthan. aboveall amudar’,and He isalso‘in elsethatisknown.Inadditiontobe anything kamalp azhagar, kaN ezhu koppUzhil be others inotheraspects.ButHis aspects and some peoplearebeautifulin her.Some around theammanaimIr beautiful all around, like have stayedinmyhand. (a banglethatcannot worn akazhalAdavaLai allHis not is it So true. itcome made He has vaLai(thebanglesth chose towearkazhalginRa wear akazhal vaLai(thebanglethatcanbeta ara’ngan thatmybanglesarebecominglooseand evenmorethanHisSeshitvam. Hisbeauty conquered by my AtmA;itis conquered You tAmaraik kaNNA! ma namastestuhRshIkeSa namaste visvabhAvana, AS How come ANDAL is not describing His svarUpa guNa-s, and instead describes the describes andinstead guNa-s, HissvarUpa isnotdescribing How comeANDAL kuzhal azhagar,vAikaNazhaga theamRtamthat This isnotjust in amudar: Note that kOdai used the word Sa’nkham in Note thatkOdaiusedtheword ammanimIr:kOdairecognizes ezhil uDaiya emmuDaiya kazhal vaLaiyaittA emmuDaiya byHisbeautifu Just asoneisconquered URAM DDITIONAL 11.3

THOUGHTS the lifesourceitself. s tirumEni azhagunow. tirumEni s

FROM S mum kazhal vaLaiyE AkkinarE: It is not the fault of of thefault Itisnot kazhalvaLaiyEAkkinarE: mum R I UV: 295 i turnshereyestowards Hisbeautifulwavyhair. ing beautiful in every aspect of His appearance, every aspectofHisappearance, beautiful in ing stands out if we rearrange the sequence as kaN stands outifwerearrangethesequenceaskaN ead of thinking about His svarUpa guNams, about HissvarUpaguNams, ead ofthinking fault that my bangles are slipping out. If I had out.IfIhad bangles areslipping my that fault zhil ezhu kamalap pUvazhagar. First, kOdai First, pUvazhagar. ezhukamalap zhil r, koppUzhil ezhu kamalap pUvazhagar: The kamalappUvazhagar:The ezhu r, koppUzhil auty is something unique (kuzhal azhagar,vAi (kuzhal unique something auty is ken out), but He interpreted it to mean that I ittomeanthat interpreted ken out),butHe her to look at His beautiful mouth. Being Being beautiful mouth. her tolookatHis become loose and fall out), may be it would maybeitwould and fallout), become loose l lotus-like eyes- “jitante puNDarIkAksha l lotus-likeeyes-“jitantepuNDarIkAksha thstand looking at His eyes directly, (which directly,(which thstand lookingatHiseyes gives strength to the body; it is the Ananda is theAnanda strengthtothebody;it gives at are meant to slip out or fallout),andso are meanttoslipoutor at pU azhagar), and is not comparable to pUazhagar),andisnotcomparable the previous pASuram with two different withtwodifferent pASuram previous the falling out. I am the one at fault;Ichoseto am theoneat falling out.I hA purusha purvaja:”(jitante1-“OhSen- hA purusha that thereareso manypeoplewhoare not mine; it is yours”), kOdai is here kOdaiishere itisyours”), mine; not

sadagopan.org sadagopan.org enriched just by having my vaLai. Itis enriched justbyhaving vibhUti-s. ubhaya ofthe care oftheadministration is HismereSe it the nityavibhUti; and vibhUti ara’ngam. Butitisnot the periyaperumALof His Will; As ifthisisnot follow SrIvaikuNTham either here or there and am suffering in the middle. either hereorthereandamsufferinginthemiddle. bygivi rule overme me to uses and vibhUti, either partofHisleelAvibhUti B. A A. T டர்தீர்வராகாேத! எங்ேகால் வைளயா திவரங்கச் ெசல்வனார், ெசங்ேகாைடய ெவம்ெபமான், ேசாராேமயாள்கின்ற அங்காஞ் விண்லகும், வனிம் சூழ்ந்த ெபாங்ேகாதம் em kOlvaLaiyAliDartIrvarAgAdE Se’ngOl uDaiyatiruara’ngaccelvanAr SrIvaikuNTham by giving the permanent enjoyment of Himself to the nitya-s and muktAs. andmuktAs. tothenitya-s Himself of enjoyment thepermanent bygiving SrIvaikuNTham in nityavibhUti a sthUlastate.HeprotectsHis itin re-establishes kAlam, He stomach it inHis earth isdestroyed,Heprotects wealth (ubhayavibhUti).Hetakescareofboth here in the bhUmi which has bounds). hasbounds). which here inthebhUmi whatever Hewantsthere.Eventhen,woul andfreelyexceedsthem. somehow Hedoesnotrespectanyboundsinmycase, ruleforeven the earth the boundsofearth.Eventhoughthisis and theoceans, with powerful are poundingtheearth though they poverty. careofHis takes that this also? Ihope (the bangleinmyhand) kOl vaLaiusurp my He needto Did enoughwealth? Hehave Doesn’t with righteousness. asSrIvaikuNTham oceans, aswell Se’nkOl uDaiya tiruvara’ngac celvanAr:ByHi tiruvara’ngac Se’nkOl uDaiya emperumAn: Heistreatingmeasathird vi emperumAn: a’ngu Adum SOrAmE ALginRa: ThisEarth a’ngu AdumSOrAmEALginRa: havean not does paramapadam viNNulagum: Even onallfoursides. the earth bound Theoceans bhuvaniyum: SUzhnda po’ngu Odam sovereign ru is the tiru ara’ngattuSelvanAr DDITIONAL RANSLATION

THOUGHTS

FROM S R I S

FROM or part inst of His vibhUti; nitya A T HAKOPAN , and is ruling all ofthese ruling is , and S R only to torture me that He is doing this. isdoing only totorturemethatHe I PVP: 296 ' S ng me only pain and misery. I do not belong belong not Ido me onlypainandmisery. ng His vibhUti-s without any letdown. When this without anyletdown.When HisvibhUti-s

d not cross the bounds there(asHeisdoing d notcrossthe TAMIZH bhUti bymaking sureIamnotprotectedas bhUti ’nkOl thatisatHiscommand thatistaking ler of this Earth surrounded by the mighty themighty by this Earthsurrounded of ler enough, He came hereand laiddownintiru enough, He and SrIvaikuNTham aretwoaspectsofHis and SrIvaikuNTham tiru ara’ngamwhoisruling overtheleelA waves on all sides, still they do not exceed all sides,stilltheydonot waveson

s mere sa’nkalpam, He makes everyone in in everyone makes He mere sa’nkalpam, s It is not that He is going to get His wealth His get to going is He that not is It y bounds like bhUmi does. So He can do SoHecan does. bhUmi like y bounds in the sUkshma form, and duringsRshTi form,and in thesUkshma

TREATISE to the point of perfectionand to thepoint ead, He treats me asHis third : not have retrieved my bangles. Hemight mybangles. not haveretrieved also;even in theocean?HeownsviNNulagu What co ocean withitsrisingwavesisallHis. situation. makes themfallandHeenjoysthe What doesitmatterwheremybang He wishes. removing even His own poverty. own His even removing andher.The greatnessisthatHe emperumAn to removalofallobstacles-iDartIrdal. Ifa belongings. worldly ANDAL's iDar. my banglestoremoveHispoverty- His sustenance? C. A bhuvani and paramapadam without ever being tired. everbeingtired. paramapadamwithout bhuvani and careofthe that Heistaking is SrIUV by given let-down”. Theinterpretation without any em kOl vaLaiyAl iDar tIrvar AgAdE: In the previous pASuram, ANDAL made reference reference made ANDAL In the previous pASuram, AgAdE: tIrvar iDar em kOlvaLaiyAl 'em'isusedto Theplural em kOlvaLai: is thesvAmifo It canbeargued:“emperumAn thatHewhorulesoveralltheworldsandparamapadamneeds iDar tIrvar:Itisawonder Another way to look at this is that the loss of this wealth is one more step in removing SelvanAr: He is Sriyah pati, and is it not a it is and pati, Sriyah is SelvanAr: He vibhUti-s thisas“rulingtheubhaya Earlier, Adum SorAme: interpret we sawSrI PVP DDITIONAL

THOUGHTS

FROM “thiruvaranga selvanAr” ll attachment to worldly belongings is removed, this leads thisleads is removed, toworldly belongings ll attachment S R I UV: have given paramapadam to my bangles. my bangles. paramapadam to have given 297 uld we have done if my bangles had fallen out hadfallenout my bangles if we havedone uld He can take them whenever He wants. The Hecantakethemwheneverwants.The great wonder that He still needs my vaLaifor He stillneedsmy wonder that great denote that the bangle is common to both to iscommon bangle denote thatthe has givenherthebangle thatiscapableof les fall out”? It is His tiru uLLam that He that uLLam His tiru les fallout”?Itis if He owned only tiru ara’ngam, wecould ifHeownedonlytiru r these bangles also. He is using them as them as also. Heisusing r thesebangles

sadagopan.org sadagopan.org bangles. So be it!LetHisdAridrya bangles. So way, andstolemy whatever Hewants”,madeitappearthatwasdeficientinsome patiently with this determination. It looks Itlooks as if determination. patiently this with reallyareHis that ofallthesouls possession achieve by having my bangle, andall that resu mybangle, achieve byhaving lost toemperumAn. are worn that vaLai-s aretheones and thekOl that arelooselywornand sounds makejingling twoby the distinguishes UV SrI vaLai'. to 'kOl me that is the bangle vaLai”or “kazhal to her இச்ைச ைடயேர த்ெதேவ ேபாதாேர? இச்ைச ைடயேரத்ெதேவ பிச்ைசக் குைறயாகிெயன்ைடய ெபய்வைளேமல், பச்ைசப் பசுந்ேதவர்தாம்பண்நீேரற்ற, வாமனனார், மாடமதிளரங்கர் மச்சணி iccai uDaiyarElitteruvEpOdArE AgiennuDaiyapeyvaLaimEl piccaik kuRai dEvartAmpaNDunIrERRa paccaip paSum maccaNi mADamadiLara’ngavAmananAr P D. A B. A A. T least walk through my street and come to me and ask for my bangles? my bangles? ask for andcometome my street least walkthrough feelsth wealth HeusurpedfrommahAbaliand of land frommahAbali His incarnation. in vAmana Himself asvAmananandisthepurest incarnated AS iDar tIrvar AgAde: This can betakentomean This iDar tIrvarAgAde:

ANDAL feels: Even though He is “avA He Eventhough feels: ANDAL ara’nga vAmananAr:Just asHedidinHisvA th tiru ara’ngam ara’nganAr islivingin

URAM DDITIONAL RANSLATION DDITIONAL 11.4

THOUGHTS THOUGHTS

FROM S R I S

FROM FROM A T m be removed by this act of His! by thisact be removed m HAKOPAN S S R R I PVP: I PBA: 298 ' lts is thatyouandIkeepworryingaboutit. lts S at has tall mAdam-s (houses) and forts; He He forts; and (houses) tall mAdam-s at has ant to be removed easily. Here she is referring is referring easily.Hereshe be removed ant to tightly. In ANDAL’s case, these arealsobeing tightly. InANDAL’scase, pta samasta kAman - He Whoalreadyhas kAman - pta samasta

property, and is lying down in tiru ara’ngam tiru in down is lying and property, He is saying: “Unless my wish is fulfilled, I isfulfilled, my wish “Unless He issaying: TAMIZH at He needs my bangles as well,can’t Heat my bangles at Heneeds pointing out that kazhalvaLai-saretheones out pointing mana avatAram, He is determined togetthe mana avatAram,Heisdetermined paraman. He begged for, and got, three feet paraman.Hebeggedfor,andgot,three when coming into contact witheachother, when comingintocontact If He feels that He is not satisfied with the the with satisfied Heisnot that He feels If that there is nothing that He isgoingto thatHe there isnothing that

TREATISE : kadA drakshyAmahe rAmam jagatah Soka nASanam ||(ayodhyA.83.8) rAmamjagatahSokanASanam kadA drakshyAmahe megha SyAmammahAbAhumsthi place,ti HisLiving todecorate is how AllHeknows isHisnAyaki! to behavetowardsmewho how eventheABCof has notlearned will notleavethisplace”. to unadulterated pure gold, paccaip paSum dEvar paccaippaSum puregold, to unadulterated all theperfectguNa-sinfullness. with Person bharatAzhvAn declares: peace withoneselfwithouthavingassociat Him. anddesires vAmanan naturally, 1-9-6). tirumozhi koNDa pattirAkAran(periyAzhvAr uttaravEdiyilninR orumANiyAi, Endit tani disposal! with all me, towards Himself how toconduct know not does mahAbali, and wealth from thishuge acquired form in isshort vAmanan who streetsto of thenightandwalkingaround middle inthe umbrella the asunfolding inactssuch andindulge stupidly will startbehaving enormous wealth, personattains - whenalowly aiya’ngAr -QuoteisfromputtUrSrIkRshNasvAmi kuDaipiDippAn” vandAl ardharAttiriyil because of the deficiency in His piccai fromma inHispiccai because ofthedeficiency a’nguvaittu uruvAi fullness (“Adiya’njOti Hestill andotherforms, inhuman incarnations perfect all thedivineguNa-sin Person with maccaNi mADa madiL ara’ngar: Heknewhow maccaNi mADamadiL An alternate interpretation for” paccaippaSu for” interpretation An alternate paccaip paSum dEvar: the most beautiful dEvar. paccaip paSumdEvar:themost vAmananAr: ANDALmusthavelistenedseve vAmananAr: :“alpannukkuccelvam the world in isasaying person. (There short This vAmananAr: piccaik kuRai Agi ennuDaiya pei vaLai mEl i mEl peivaLai AgiennuDaiya kuRai piccaik 1. He begged and got the land from mahA ba land from and gotthe Hebegged 1. 2. He had begged for the land from mahAbali in order to help the deva-s who wereHis tohelpthedeva-swho order in mahAbali landfrom forthe begged Hehad 2. FROM His aDiyArgaL . In order to remove this deficiency, now He is getting is getting now He deficiency, this to remove . In order aDiyArgaL FROM His buthadnotgotbikshA FORHisaDiyArgaL, aDiyargaL. SoHehadreceived bikshA possesses. she anything ANDAL from piccai the by getting piccai really belongedtoHimanyway.Sonow,He that everything had therealization someone who from get HisbikshA not and did ru ara’ngam, with tall mADam-s and forts. ru ara’ngam,withtallmADam-sand ra sattvamdhRuDavratam| i’ngu piRanda” - tiruvAimozhi 3-5-5). 3-5-5). -tiruvAimozhi i’ngu piRanda” 299 ion. nammAzhvAr says that when He takes His saysthatwhenHetakesHis ion. nammAzhvAr Like the term paccaip paSum pon which refers thetermpaccaippaSumponwhichrefers Like a oruvanai, kattiriyar kANak kANi muRRum a oruvanai,kattiriyarkANakkANimuRRum this enormous newly possessed wealth at His wealthat possessed enormous newly this ion withHimonewayorthe other. SrI ion hAbali. This can be interpreted in two ways: intwo beinterpreted Thiscan hAbali. he will not know how to behave himself, and and himself, tobehave how willnotknow he display his newly possessed wealth)!This display hisnewlypossessed has all His divine qualities like parattvam in in parattvam has allHisdivinequalitieslike m devar” is that He is the Supreme Divine SupremeDivine He isthe isthat m devar” ccai uDaiyarEl – If He desires my bangles mybangles – IfHedesires ccai uDaiyarEl refers toHisquality ral times to her fathersaying“cattiram her ral timesto to build tall palaces for Himself, but He He forHimself,but tallpalaces to build li who was attached to his possessions, his possessions, to wasattached li who wants to remove this deficiency inHis this wantstoremove who doesnothaveanyattachmentto So she must have got attached to this attachedtothis Soshemusthavegot In this sense, it is impossible to be at to beat it isimpossible In this sense, of beingtheSupreme

sadagopan.org sadagopan.org unlike the other deva-s who have only temporar other deva-swhohaveonly unlike the also. disappeared wouldhave mysickness vaLaigaL. And to me asks and comes He If me? andasks comes receive whatHeaskedfor.Iamnotlikethatas feet ofland.SomaybeHefeelsHispiccaihas vaLaigaL, Hecancometomeinperson He enjoyedherpUmAlai,shesays:Thatis just as showed to the asura by name mahAbali in his yAgasAlai? inhis asurabynamemahAbali showed tothe come to our street to get thispiccaifromme இல்லாேதாம் ைகப்ெபா ெமய்வாெனாத்ளேன நல்லார்கள் வாம்நளிரரங்க நாகைணயான், எல்லா லகுமளந்ெகாண்டெவம்ெபமான், நீேரற், ெபாற்ைகயில் குறவாய்ப் ெபால்லாக் eiduvAn ottuLanE illAdOm kaipporuLum ara’nganAgaNaiyAn nallArgaL vAzhumnaLir ellA ulagumaLandukoNDaemperumAn uruvAippoRkaiyilnIrERRu pollAk kuRaL P D. A C. A as He walked in the sacrificial ground in front of mahAbali, and get the vaLai from me. from getthe vaLai and mahAbali, of infront ground as Hewalkedinthesacrificial to me, allHehas from my vaLai shortfall bygetting nArAyaNah. He isthe Unlike that, devattvam alsoexpires. AS paccaip paSum dEvar: This is likepaccaip paccaip paSumdEvar:This feetof three piccai kuRaiyAgi:Heaskedfor to remedythis andwants mahAbali He wantedfrom getwhat If Hefeelsthatdidnot tellher mothers When kOdai’sfriendsand itteruvE pOdArE: “nADi nam teruvE vandi “nADinamteruvE itteruvE pOdArE: URAM DDITIONAL DDITIONAL ANDAL’s bangles and is thus removing thisblemish. thus removing andis bangles ANDAL’s 11.5

THOUGHTS THOUGHTS

FROM FROM S S R R and get them. Why is He feeling shy? andgetthem.WhyisHefeeling I UV: I PBA: 300 ? Can’t He show me the naDai azhagu that He He azhaguthat me thenaDai He show ? Can’t only deva who is deva always - divyo deva eko devawho only is devaalways-divyo uran. Does He doubt that I would say no if He if He sayno uran. DoesHedoubtthatIwould not been completely fulfilled, since He did not fulfilled,sinceHedid been completely not y devattvam-whenthei that emperumAn might enjoyhervaLaigaL that emperumAn poi - Unadulterated, pure. He is pure deva pure.Heispuredeva - Unadulterated, poi fine with me; if He re TTu” (nAcciyAr tirumozhi 4-5); can’t He TTu” (nAcciyArtirumozhi4-5);can’t He land from mahAbali but received onlytwo butreceived frommahAbali land give me my vaLai, I will gladly give all my gladly giveall vaLai, Iwill my me give do is walk in front of me in my street just just street my me in of front in iswalk do

ally wants to enjoy my ally wantstoenjoy r karma expires, their expires,their r karma fraction of a second, He gave the ownership of gavetheownership fraction ofasecond,He ti emmAn” (periyAzhvAr uganda koDuttu kalavirukkai said Heis“iRaippozhudil pAtALam (referring tomahAbali’scase).Asherfather possible ditch/well thedeepest in Him to thosewhogivealms great pleasurebypushing who gets one Heis lowest positionpossible). tothe thatperson (sending in theprocess deepest netherworld andsendthemtothe toto, in to them will getallthatbelongs anyone, He from is His gets something that ifHe nature kalam). (pORkalam, notmaN hands ofemperumAn the golden of to agoldenvesselintheform bikshA thegreathonorofgiving mahAbali had mudvessel, in a it offer bikshA who offer B. A A. T version of His true form. His trueform. version of sweetened is a rUpam vAmana taste verysweet, would volume initial its of one-eighth down to uru’. ‘pollAk kuraL this sheis calling world, in this it comparable to sincethisbeautyhasnothing this world; in ordinary thingsthatareconsideredbeautiful may getconfusedandcomparethiswithother parihAram. as“pollA”,thusdoingdhRshTi His form refers to take awaymybodyalso. Heisgoingto looks like start with;it taking only isnot noblepeople, by populated on whoisresting from him.ThisemperumAn, himonHis thebikshAfrom mahAbali, received ellA ulagum aLandu koNDa: It looks like it ellA ulagumaLandukoNDa:Itlooks poRkaiyil nIrERRu:Wh boiled Justasmilkwhen kuRaL uruvAi: she saysazhagiya may bebecause,if Or, it pollAk kuRaL uruvAi: Just so that vAmananAr will not get any dhRshTi dosham, kOdai kOdai dosham, dhRshTi notgetany will sothatvAmananAr Just pollAk kuRaLuruvAi: He cameintheformofdeceitfuld DDITIONAL RANSLATION

THOUGHTS

FROM S rumozhi 4-9-7) - in a rumozhi 4-9-7)-ina R I S ile normallythose

FROM A T HAKOPAN S R I PVP: 301 ' S the bangles from me who has really nothing to really nothing has me who from the bangles

kuRal uru or beautiful vAmana rUpam, others others rUpam, beautifulvAmana uru or kuRal warf form,beggedthreefeetoflandfrom TAMIZH His snake bed inbeautifultiruara’ngam Hissnake beautiful hands and snatched alltheworlds andsnatched hands beautiful

TREATISE “pollAk kuRaLuru_edited” “pollAk kuRaLuru_edited” :

sadagopan.org sadagopan.org lOkam ALum accuvai perinum vENDEnar lOkam ALumaccuvaiperinum indira yAnpOi said: “iccuvaitavira AzhvAr toNDaraDippoDi As ara’ngan’s darSanam? What willIdoifget paramapadam,andha They trembl in thattiruppati? periya perumAL anubhavam.Isthereanyt but bhagavad else nothing this pl whochose those readily accessiblehere, (who isnormallyacce poRuL the param Since andaNIr ara’ngam- tiruccanda viruttam 52) viruttam tiruccanda andaNIr ara’ngam- Itisaplacewhereall the Az here tolive. indulging in acts that only those who kill womenfolk willcommit. killwomenfolk thosewho acts thatonly in indulging such asfire,water,heat, cold, etc. suchasanimals,birds,etc.,and other bhUta-s ailments associatedwi be conscious one willnot service ofemperumAn, -NT8-9. vAzhvIrgAL” padiyAga in “vE’nkaTattaip ara’ngam enbaduvE”(periyAzhvArtirumozhi aLitti varuvirundai tI vaLarrttiruppAr perum such as life exceptHim,liveindivyadeSam-s outherebySrIPVP. isbrought sampradAyam herbody. including all herbelongings Him, shegladlygetsengro with careful of being Knowing fullywellthatHewilltakeawayeverythi engrossed intheseactsofHis,andtotallysurre 9-4- payandEn”(periyatirumozhi pon mAlAgip elsebut Him. cannot belongtoanyone other savior but Him. other savior ha Idonot me or,unlikemahAbali, belongs to andwasverypleasedintheprocess. mahAbali to pAtAla lokam nallArgaL: “People who do not have to struggle doing any sAdhanA-s or anushThAnam”. sAdhanA-s any doing to struggle have do not nallArgaL: “Peoplewho nallArgaL vAzhum ara’ngam: The place which nallArgaL vAzhumara’ngam:The naLir ara’ngam:The“cool”tiru that isasso significance nallArgaL vAzhum:The naLir ara’ngam:Hewhoisliving source: from analternate pASuram forthis somealternateinterpretations adds PVP SrI nothingthat togetonHisbed;Ihave IdonothavethebhAgyam illAdOm kaipporuLum: me, HisnAyaki! on tiruanantAzhvAn,without Heislying nAgaNaiyAn: of His, nature Becauseofthis emperumAn: th the body and the mind, Adhibhoudikam - those that arecausedby thebodyandmind,Adhibhoudikam -those th

ara’ngam.Bylivingthere insuchasagreatplace “mUvaDi maNkoNDaLanda “mUvaDi 302 a’ngamA nagar uLAnE” (tirumAlai 2) (tirumAlai a’ngamA nagaruLAnE” hvArs flockedto(aRRapaRRar suRRivAzhum tiru ara’ngam. periyAzhvAr has said:”maRaip ara’ngam. periyAzhvArhas tiru 4-8-2); nAcciyAr communicates the same idea idea thesame 4-8-2); nAcciyArcommunicates vAzh maRaiyavar tiru SiRappuDaiya rruppAr Adhidaivikam - those caused by divine causes -thosecausedbydivinecauses Adhidaivikam nder to Him and lose all other interest in life. nder toHimandloseallotherinterestinlife. ssed in Him, and now isinthe state of losing Those who do not have any other interest in in Those whodonothaveanyotherinterest 2) -HisaDiyAr-sbecomesoenchantedand e at the thought of getting paramapadam - e atthethoughtofgettingparamapadam ssible only in paramapadam) is easily and and paramapadam) iseasily in ssible only ve anything He likes or, I do not have any have or, Idonot He likes ve anything ace as their place of living, spend time in place ofliving,spendtime ace astheir ve to leave this bhAgyam of having tiru ng if she givesHimanythingatall,instead ng if of any of the tApa traya-s: AdhyAtmikam - - tApatraya-s:AdhyAtmikam of anythe He has put me in a position such that I in apositionsuchthat me He hasput ciated with living in a divya deSam in our ciated withlivinginadivyadeSam hing else in life for them except enjoying exceptenjoying hing elseinlifeforthem attracts all the blessed folks who come whocome folks attracts alltheblessed and getting engrossed inthe gettingengrossed and as tiruara’ngam,butisnow mannan SaridaikkE mannan SaridaikkE

appear that He is taking away all things from me. awayall thingsfrom appear thatHeistaking SoHedo tostartwith. ofourown have anything morebeautiful. iseven bed intiruara’ngam thisbeau His seatedposture, in SrIvaikuNTham reaching SrIvaikuNTham. transgressed theVedicdeclarationthatamumuks have that,Iwould indoing Ihaveisthat only concern The SrIra’ngam. to and comeback invaikuNTham open thewall Iwillbreak is not, it If maNDalam. tirumukha namperumAL's I gothere,IwillcheckwhetherSrIvaikuNTh If samb last days.Hesaid:ALavandAr'stiruvaDi he hadbeenlivingasaloukikan)andasked still is see ifhe people wantedto earth, some palace and sevaiandlivedasa was doingrAja asked SoTTainambitogetaway Si important the of one nambi, tirukkOTTiyUr enchanting smile? face, th paramapadam, IwillmissYourcool me. ButwhatelsecanIdo for exceptbeingscaredatthethoughtthatwhenIleavethisworld I willgoto already givenmeYourpromisethat he wasscared.BhaTTar OhmyGreatLord!OfcourseIamscared! Youhave responded: is given: bhAgavata-s C. A Because the other residents of tiru ara’ngam oftiruara’ngam other residents Because the twotongue onlyhasnAgaNaiyAn’s He guNam; living innallArgaLvAzhum ar comesfromtheirlivinginthe their greatness suffer andarenotdeceitful.ANDAL make others of him. isasked and giveswhat illAdOm kaip poruLum: Since we and everything we possess are His anyway, we don’t wedon’t are Hisanyway, wepossess everything weand Since illAdOm kaipporuLum: Insteadofreachingtheulti nAgaNaiyAn: 2. SoTTai nambi (one of ALavandAr's ofALavandAr's (one nambi 2. SoTTai Another instancecited: if askedhim periyaperumAL his back, in sores BhaTTar wassufferingfrom SrI 1. When A coupleofexamplesthegreatness nallAr: Those who are best trained in j~nAna, anushThAna, vairAgya, etc.; they do not vairAgya,etc.;theydonot in j~nAna,anushThAna, trained nallAr: Thosewhoarebest When emperumAnextendedHisha poRkkaiyil: avatAram. vAmana pollAkkuRaL uru:thedeceitful DDITIONAL

THOUGHTS

FROM a’ngam, stillitdoesn’t seem from him; so SoTTai nambiwenttotheSOzhaking's SoTTai fromhim;so S R I UV: 303 are tolerating Him and keeping Him with them, Him withthem, and keeping Him are tolerating holding firm belief in in belief firm holding e tazhumbu of Your tirumaN kAppu and Your Your kAppuand tirumaN ofYour e tazhumbu him whatwas occupyinghisthoughtsinthose andham will definitely earn me paramapadam. willdefinitelyearnmeparamapadam. andham tiru ara’ngakshetram.ButeventhoughHeis shya-s of ALavandAr. tirukkOTTiyUr nambi shya-s ofALavandAr.tirukkOTTiyUr paramapadam, and so this is no concern for for is noconcern paramapadam,andsothis trivuara'ngam as extolled by AcArya-s and extolled byAcArya-sand as trivuara'ngam loukikar. Whenhereachedhislastdayson a nAthan's face isassweetandpleasant face nAthan's a ty of His as He is lying down on the snake down on He islying ty ofHisas mate goal of having His darSanam in goalofhavingHisdarSanamin mate es not have to indulge in acts that make it that in acts indulge es nothaveto s (double-talker) and the na’nju (poison). s (double-talker)andthe na’nju(poison). is thinking aloud: Ithoughtthereasonfor is thinkingaloud: sons) said something offensive about about offensive said something sons) hu does not ever return to this earth after earthafter noteverreturntothis hu does nd, mahAbali is enchanted byitsbeauty is enchanted mahAbali nd, like Heishavinganynalla vaishNavam (eventhough

sadagopan.org sadagopan.org uLan). eiduvAn,ottu andnotpluralwhenshetalksaboutara’ngan(nAgaNaiyAn, only singular atleastfairertomahA vAmananwas feeling that that He did not ask for. So, vAmanan is better for. So,vAmanan not ask that Hedid gotthemafterge possession and hadinhis thatmahAbali thanvAmanan,whoaskedforthings ara’ngan ismuchworse from us, who do not have anything. Is it fair reasontheycanbecalled just forthat nallArgaL. B. A A. T ெசாற்ெபாளாய் நின்றாெரன்ெமய்ப்ெபாம்ெகாண்டாேர எப்ெபாட்கும் நின்றார்க்குெமய்தா,நான்மைறயின் ெசல்வனார், ேவாம் திவரங்கச் ெசய்ப்ரள ைகப்ெபாள்கள் ன்னேமைகக்ெகாண்டார், காவிாிநீர் ninRArenmeipporuLumkoNDArE SoRporuLAi nAnmaRaiyin eidAdu epporuTkum ninRuArkkum SeippuraLa ODumtiruara’ngac-celvanAr kaikkoNDArkAvirinIr munnamE kaip poruLgaL P protecting me)? awayev protection tootherthings, stilltakes needs, and who lives inthiskind of great kshet itthat Whyis kshetram. in this to thecrops have nointelligenceofanykind,flowtheir body aswell. overmy all mybelongings,andnowHehastaken reach Himbyourownefforts.Heistheessen is unreachab andatthesametime the devotees, Lordofthisplacema of allkindscrops.The AS

SrI UV’s anubhavam is that becausekOdaiis isthat SrI UV’sanubhavam epporuTkum ninRu:Heis a greatsaulabhyan epporuTkum ODumtiruara’ngac- SeippuraLa nIr kAviri bythewatersof made wealthy is tiru ara’ngam URAM DDITIONAL RANSLATION 11.6

THOUGHTS

FROM S R I S

FROM A T tting his consent from him.He tting hisconsent HAKOPAN S R I PVP: 304 tiru ara’ngap perumAL who has everythingHe who ara’ngap perumAL tiru ' inthissensecomparedtoara’ngan. own accord to offer sustenance andenrichment accord tooffersustenance own S ce ofallthevedas. Hehasalready takenaway

if He usurps things without asking us? So, us?So, withoutasking He usurpsthings if TAMIZH kes Himselfeasilyavailabletothelowliestof ram where even theacetanavastu isoffering ram whereeven le even for the highest among us who try to highestamonguswho le evenforthe Look atHispollA’ngu;He celvanAr: Even the waters of kAvEi which celvanAr: EventhewatersofkAvEiwhich bali than ara’ngan has been to her, she uses toher,she thanara’nganhasbeen bali comparingvAmananwithtiruara’nganand erything that belongs to me (instead of erything thatbelongs the river kAvEri whichcausearichgrowth theriverkAvEri to His devotees - He made Himself easily Himselfeasily -Hemade to Hisdevotees

TREATISE didnottakeaway anything : is stealing things isstealingthings

deeply attached to rAma from the early childhood – from theearlychildhood deeply attachedtorAma weha 18-27, bAla kANDam In him. feeding rAma; serveHimwell”. emperumAn, ArumOr nilaimaiyan ena aRiveL ena ArumOrnilaimaiyan emperumAn, isreflectingwhatnammAzhvAr ninRu, kOdai andepperuTkum eidAdu phrases Arkkum In the theirownefforts. to reachHimthrough rAme pramAdam mA kArshIh putra! bhrAtar rAme pramAdammAkArshIhputra! sRshTas-tvam vanavAsAya childhood: perumAL astheirlife’sobjective.sumitrA to on service withemphasis up brought -bothwere by periyAzhvAr up wasbrought ANDAL even whenshewasababy. she wasthe age ofbeingbreast-fed.periyAzhvA earlychildhood,evenwhen from her right can signify munnamE kaikkoNDAr: munnamE mEl irundaviLakku. peri in alsosaid father kOdai’s 15-15). gItai vedya:” four veda-s(“vedaiScasarvairahameva thenextsequenceofwords. However, see amonkey available toahunter-womanlikeSabari, perumAn bestows His blessings on the jIva-sfor onthe His blessings bestows perumAn effort wh without any grow them The watersoftiru ar His Mercy. that justifies grow, andtheMercyoftiruara’nganthatautoma that vo ofthewater analogy betweenthemercy Him. from separation her banglesbecauseof SumitrA was feeding rAma bhakti to lakshmaNa side by side with the milk that she was thatshewas lakshmaNasidebywiththemilk bhaktito wasfeedingrAma SumitrA There is similarity between the way lakshmaNa was brought up by sumitrA, and the way andtheway upbysumitrA, was brought thewaylakshmaNa There issimilaritybetween poruLgaL source forkaip quotesfromanother PVP Sri that isavyAkyAnam What follows en meypporuLumkoNDArE:Hetookawaymy of allthewordsin the Onemeaning ninRAr:Hestoodas SoRporuLAi nAn maRaiyin unreachable evenby Arkkum eidAdu:Heis kAviri nIr SeippuraLa ODum tiru ara’ngac-celvanAr: The vyAkhyAna kartA draws a great kartAdrawsagreat ThevyAkhyAna tiruara’ngac-celvanAr: ODum SeippuraLa nIr kAviri in Analogously, evenasANDALwasappearing only toliveinthefo “My child!Youareborn rAmasya lokabhrAtur-jyeshThasyanityaSah || la bAlyAt prabhRtisusnigdho svanuraktas-suhRj-jane | svanuraktas-suhRj-jane atsoever on the part of the cr partofthe atsoever onthe kshmaNo lakshmivardhanah| kshmaNo 305 yAzhvAr tirumozhi4-3-11 yAzhvAr a’ngam reach the crops on their ownandmake crops ontheir reachthe a’ngam iya emperumAn - (tiruvAimozhi1-3-4). emperumAn iya ve sage vAlmIki declare that lakshmaNa was lakshmaNa declare that vAlmIki ve sage kept instructing lakshmaNa right from his his rightfrom lakshmaNa instructing kept I am the one who is known by all the veda-s- byalltheveda-s- known is I amtheonewho luntarily goes to the crops and making them them and making to thecrops goes luntarily said : ArumOr nilaimaiyan ena aRivariya enaaRivariya nilaimaiyan said :ArumOr i gacchati||(rAmA.ayodh.40-5) rest; you are deeply attached to your brother youaredeeply attachedtoyourbrother rest; r inculcatedtheloveforemperumAninher those who have great knowledge and strive andstrive those whohavegreatknowledge tically flows to His devotees with no reason withnoreason tically flowstoHisdevotees no reason other than that He will not stop no reasonotherthanthat Hewillnot like SugrIvan and an iDaicci like yaSOdai. andaniDaiccilikeyaSOdai. SugrIvan like this world, she probably had already lost probablyhad she world, this AtmA and the body that belongs to it. body thatbelongs the AtmA and ops; similarly tiru ara’ngap ops; similarly vEdAnta vizhupporuLin vizhupporuLin vEdAnta

sadagopan.org sadagopan.org way round. seeks Him sugrIva, and to where Hesurrenders goesisillustratedby soulabhyam emperumAn’s inaccessible even to the likes of brahmA andSiva: inaccessible eventothelikes of His greatness because He lives there, not the other wayround. other greatness becauseHelivesthere,notthe His great an emperumAn is thiseasilyapproachable. great anemperumAn Him andkeepawayfromHim;you, low, ignore peoplefi when saying blessedhim emperumAnAr (eLimai.). embAr,whowas ninRu. the phraseepporuTkum iLaiyape antara’nga kai’nkaryamtoHim(like paNNiyaperumAyan] kaTTuNNap nuN SiruttAmbinAl Himself sosimplethatHeletbebeaten craved foranAthanHimsel itiscommonforoneto nAthan foreveryone); willalwaysgotogether.Heisonewh quantities right the in pAratantRyam and So, svAtantRyam No. inhim? great quality it a make nothave one whodoes If inHim. great quality each other;but,HissvAtantRyam not gowith these qualitiesofemperumAn. ofall one ODuvadu”reminds Seip puraLa nIr “kAviri own MercythatgetsHimtothem. is no it Himintheend,andso necessarily achieve short ofblessingthe devotee. Those who may re nAthan). highest kIrtiandwastheleaderofwholeUn As sage vAlmIki says in kishkindA kANDam, kANDam, kishkindA in says As sagevAlmIki toNDar aDip poDi AzhvAr sings this aspect of emperumAn in the following pASuram: pASuram: the following in aspect ofemperumAn this sings AzhvAr toNDar aDippoDi epporuTkum ninRu: “Being accessibletoev ninRu:“Being epporuTkum Arkkum eidAdu: While He issoeasilya While eidAdu: Arkkum emperumAnAr wasexplaining One time, tiru ara’ngac-celvanAr: The mahimA of thekshetr ThemahimA tiru ara’ngac-celvanAr: emperumAn has both pAratantRyam andsvAtan hasbothpAratantRyam emperumAn andwhohadthe infinitely, on others bestowed Hisblessings who (This rAmapirAn tasya putrah SaraNyaSca sugrIvam pitA yasyapurAhyAsIt lokanAtha: purAbhUtvAsugrIvam esha datvAcavittAniprApyacAnuttamamyaSa: | listeningtoit,wassoinvolv f and aspired tohavesugrIv f and SaraNyo dharmavatsalah| 306 nAthamicchati ||(kishkindA.4-18) SaraNam gatah || (kishkindA. 4-19) SaraNam gatah||(kishkindA. rumAl is always doing). Alltheseareshownby rumAl isalways crave for something one does nothave;so,He crave forsomethingonedoes andtiedupbythefarmgirlyaSOdai[kaNNi o does not have a nAthan (because He is the is the does nothaveanAthan(becauseHe o pAratantRyama makesHis is suchthatHe iverse, today wishes to have sugrIvan as His sugrIvan to have wishes iverse, today sort to their own effort to reach Himdonot to owneffort sort totheir ontheotherhandarethinkingthatsucha the factthatHeputsHimselfinaposition nd out His eLimai, they think that Heistoo that theythink His eLimai, out nd stoops low,doesit any leadershipqualities ccessible to His devotees, He is totally Heistotally ccessible toHisdevotees, t their effort that gets them to Him; it is His His is it to Him; getsthem that their effort t as Hismaster,whilethetruthisother parattvam (mEnmai), and soulabhyam and (mEnmai), parattvam erything easily”. The extent to which Theextenttowhich easily”. erything tRyam; it might appear that the two do do thatthetwo might appear tRyam; it am is such that it is asif perumAL gets . Heleta forestgirllikeSabarido ed thathe was fulloftears. an as His nAthan. He made nAthan. an asHis peNNAkkai AppuNDu tAmuRRapEdellAm kaDalaiUDaRuttu uNNAdu uRa’ngAduoli P C. A He is the antaryAmi in allcetanaacetanams. He istheantaryAmi is aboveallthingsanddemi-gods.That He bestow boonstomankind. they even making Himverywealthy.for devas,whoclaimthat Heisonewhounreachable everywhereandmakingallla kAvEri flowing wishesit-koLLak to anyonewho devatA-s. forthese -unreachable eidAdu all objectsaroundus, devatA-s for as theabhimAna whostand brahmA andrudra the likesof - ninRarkkum epporuTkum PV asSrI eidAdu, ninRu,Arkkum epportuTkum the bodyetc. in ortheobjectthatisbehindbodyresiding meiorthebody behindthe or thesupport it away. He alsowantsherbodyandsotakes tirumEni, toHis devotees the sameinrespect also does He His tirumEni, endupappreciating andguNam His svarUpam who aretryingtoenjoy before myeyes,andwith a greatlovingrelation anyone. Hecannotbeknownby allthethings, antaryAmi in even possess ahealthybody. even possess me to In asense,itismeaninglessfor wealthiest. became a me. Mysoul asking without even AS Alternatively, epporuTkum ninRu canmeanth ninRu epporuTkum Alternatively, of Instead eidAdu: epporTkum ninRArkkum en meypporuLumkoNDArE:ThatparamAtm meip poruL: This term can be interpreted to refer to the soul instead of body: The poruL TheporuL ofbody: soulinstead tothe torefer interpreted term canbe This poruL: meip He isthe is thatthough Analternateinterpretation eidAdu: Arkkum ninRu epporuTkum

With allthiswealth,Hehadtocomeand Is Hesufferingfrompoverty?hasthemo URAM DDITIONAL kaNNaRA! UnnaiennO?kaLaikaNAkkarudumARE!-tirumAlai44. aruLaiInda anRu viN uLArviyappavanduAnaikku eNNilA UzhitavamSeydArveLginiRpa, pi peNNulAm SaDaiyinAnum 11.7

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FROM has immeasurable aiSvaryam in His nitya vibhUti as well. He vibhUti aswell. in Hisnitya has immeasurableaiSvaryam kuRaivilan vENDiRRellAm tarum. tarum. vENDiRRellAm kuRaivilan S R I UV: ramanum unnaik kANbAn kANbAn unnaik ramanum 307 He is the meaning of allveda-stoo. the meaning Heis how all theveda-sextolHim;theyallclaim that how ship, took away my body. Just as His devotees ship, tookawaymybody.Just asHisdevotees nds rich. PirATTi is always with Him, thus nds rich.PirATTiisalwayswithHim, . Just as kOdai longs for the union with His unionwith for the askOdailongs . Just big thing for Him, even though He is the is the He Him, eventhough for big thing grieve that I lostmy bangles, whenI do not take away all my wealth and my soul too, away allmy wealthandmysoultoo, take st prosperous tiru ara’ngam with the river ara’ngam with theriver tiru st prosperous at Heistheonewhobestowseverything P interpreted it, SrI UV looks at it as itas at UV looks it,SrI P interpreted looking at this collection of words as looking atthiscollectionofwords A, who is praised by veda-s, appeared appeared byveda-s, A, whoispraised

sadagopan.org sadagopan.org gAmbhIrye dhairyeNa himavAniva - rAmAyaNam bA rAmAyaNam - dhairyeNa himavAniva gAmbhIrye comp mental strength to havethe is supposed whoisthekaRpagakkoDi. maram isboundbypirATTi Akkaialsodenotes ofpirATTi). the tirumEni instructions. instructions. the SishyanofarAkshasa,namelyvibhIshaNan B. A A. T எண்ணாேத தம்ைடயநன்ைமகேளெயண்வேர திண்ணார் மதிள்சூழ்திவரங்கச்ெசல்வனார், ேபெதல்லாம் யாப்ண்தாற்ற ெபண்ணாக்ைக உண்ணா றங்காெதாகடைலடத், eNNAdE tammuDaiya nanmaigalEeNNuvarE ara’ngac-celvanAr tiNNAr madiLSUzhtiru food for Him. for food fron have sItAin to His foodwas uDaiyAn “- nOkkam maNa ma’ngai Hewas”mAmalar 8-10-1, periya tirumozhi per so.As answer isnot well. Ifyo He wasnoteating affection, andso torturing mein the process. keeps and ofHisgreatness, only thinks now and for awoman Hewentthrough humiliations over the sleep overher.Hehadtobuildadam taken theincarnationasrAma.Beinglovelorn fell the mahApraLaya, won’t yieldevenduring tAm uRRa pEdellAm eNNAdE: He forgot all the humiliations He went through. He who Hewentthrough. humiliations forgot allthe eNNAdE:He uRRa pEdellAm tAm peNNAkkai AppuNDu: He AppuNDu: was peNNAkkai so obsessed with oli kaDalai UDaRuttu: When Hebuilttheda oli kaDalaiUDaRuttu: either. sleep He didnot uRa’ngAdu: separated fromHim, uNNAdu: AftersItAwas The list of humiliations (tAm wallsthat which isprotectedbystrong SrIra’ngam theLordof azhagiya maNavALan,

DDITIONAL RANSLATION sIteti madhurAmvANImvyAharanprat anidras satatamrAma:suptopicanarottama:|

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FROM S R I S

FROM A uRRa pEdu) is countless. iscountless. uRRapEdu) T HAKOPAN S R I PVP: 308 ' t of Him, and when She was gone, there was no gone, there Shewas Him, andwhen t of a creeper,andsoperumALwhoisthekaRpaga S arable to the Himalaya Mountain (samudra iva iva (samudra Himalaya Mountain tothe arable

ocean to cross la’nkA. He has forgotten all the Hehasforgotten tocrossla’nkA. ocean , and surrendering to samudra rAjanunderhis tosamudra , andsurrendering u were tosaythatlakshmaNawasthere,the u TAMIZH

, He spent His time fasting and loosing His His andloosing timefasting , HespentHis in lovewithawoman,sItA,whenHehad m acrosstheocean,itwas after becoming ibudhyate ||(rAmA.sundara.36-44) there was no one to feed rAma with great there wasnoonetofeedrAmawithgreat the body of a woman (He was bound to a woman(Hewasbound of thebody

lakANDa 1.17),lostall that mental TREATISE : possession of His immense aiSvaryamofbeing of Hisimmense possession of separation that I am going through, and through, thatIamgoing of separation vibhUti that He has as He is lying on Hissn through whenHewasseparatedfromsItA,an Fo toHim. messengers andsending kUDal game nonbu, Him byperforming toget struggle hard thos His greatness that of sign is a that it pampo pavana mArutam” (rAmA. kishkindA. 1-115) 1-115) (rAmA.kishkindA. pavana mArutam” pampo breeze”- canenjoy dhanyAlakshmaNa pampAriver’s (to bewiththeirbeloved) sevante “Onlythosewhoareblessed sItA, theseparationfrom by wastortured howhe brother about me exceptgoingthroughthesufferingthatIam it. What much becauseof so suffered and kAmam guNam. andAtma svarUpam Atma ANDAL’s fault. abletoeatorsleep not thatIam my fault not when He noteating sleepingand for mebynot no effort whatsoever. no effortwhatsoever. rAvaNan totakemeaway, andsoHe can just is no else.Maybe,Hethinksthatthere and nothing because Henowthinksof Hisgreatness that time.Whydoesn’t woman at desire fora dam, a angry,building stones, getting rocks and He hadtoreso not comply, rAjandid when samudra withthat.Hefastedforthreedays complied sarvaloka SaraNyandirected described Himas sugr to surrendering Heendedup of sItA. form se Still, Hecouldnotbear the is. His incarnation incarnat rAma inHis and itwastrue incarnation, C. A thatalso. recall anddoesnot squirrels, and monkeys strength inthatstate,anddoesnotremember

eNNAdE: How is HeabletoforgetallHi eNNAdE: How His getover butcouldnot ofthegreatsagevasishTha, tAm uRRa:Hewasthedisciple and wasnotabletosee tirumEni aboutpirATTi's thinking Hekept Akkai AppuNDu: uNNAdu etc: If I am not eating and not sleep noteatingand IfIam uNNAdu etc: vyAkyAnam: another from interpretations thefollowing gives PVP SrI “HeWho nanmaigaLEeNNuvarE: tammuDaiya SelvanAr - He always has pirATTi in His vaksh in alwayshaspirATTi SelvanAr -He DDITIONAL

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FROM S R I UV: 309 thinks that it is a proof of His greatness. greatness. itisaproofofHis that thinks ake-bed intiruara’ngam and prayed to samudra rAjan without sleep, and sleep,and and prayedtosamudrarAjanwithout e who are separated from Him have to really areseparatedfromHimhavetoreally e who being separated from Him; it is entirely His His is entirely Him; it from separated being lie down haveme with onHis snake-bedand the Lordof tiru ara’ngam; nothing else. Iva first. Then the same vibhIshaNa who first first who the samevibhIshaNa Then first. Iva was separated from His beloved sItA.Soitis His beloved was separatedfrom Him to surrender to samudra rAjan, and He rAjan,and samudra to Him tosurrender ion also, and it istruealwaysnomatterwhat ion also,and d hot-headed by the wealth of the ubhaya wealthoftheubhaya bythe hot-headed d going through. He even wailed to His own HeevenwailedtoHisown going through. He have the same desire for me now? All for samedesire He havethe etc., before claiming victory.SuchwasHis beforeclaiming etc., that either.Hehadtoresorthelpfrom that paration of a bodilyfo paration ofa falling at the feet of kAman, playing the kAman, playingthe falling atthefeetof ing now, it is because He set an example Hesetanexample is because now, it ing s previous humiliation? It is the sheer It isthesheer previous humiliation? s a sthalam - this was true in His vAmana His vAmana a sthalam-thiswastruein rgetting all the sufferings that He went thesufferingsthat rgetting all se can be expected of a brainless girl like a brainlessgirllike se canbeexpectedof rt to all kinds of efforts such as throwing thinks onlyofHiswelfare”.He , Hewatchesthepangs rm of pirATTi in the

sadagopan.org sadagopan.org A. T ேபசி யிப்பனகள்ேபர்க்கம் ேபராேவ ேதசுைடய ேதவர்திவரங்கச்ெசல்வனார், பன்றியாம், நீர்வாரமானமிலாப் மாசுடம்பில் பார்மகட்கு,பண்ெடாநாள் பாசிர்த் க்கிடந்த pErAvE pErkkavum pESi iruppanagaL tESuDaiya dEvartiruara’ngac-celvanAr panRiyAm mAnamilAp mASuDambil nIrvArA nAL pASi tUrttukkiDandapArmagaTkkuppaNDoru P D. A words that He has given before in the form of the varAha carama Slokam - that if anyone -thatif anyone beforeinthe formofthevarAhacaramaSlokam He hasgiven words that the over get her rescue. Icannot came to waters, Heimmediately naturally revelsindirty all overHisbody, withoutevenbe dirty waters great tiruara’ngac-celvantook this kidnapping), moss alloverher indeepwatersandaccumulatingbody(duetohiraNyAkshan's submerged for He wentthrough how much referring to “varuttam” (hardship)! calls PBA SrI calls it“eLimai”(simplicity); tosuffergetHim. great andIhave my caseaswe in efforts should nowtake that He fine itisjustas isyes,then iftheanswer And greatness? withHis consistent woman. Isthis damsacross (pEdu), sleeplessandhungry,building behavedlikeamadperson Hewentaroundand His rAmAvatAam. hadin emperumAn this mEnmai of all whatkind me tellyou Let terms. these in emperumAn Almighty this further in the next pASuram. nextpASuram. in the further in has tobe mean thatHe not does that this Ifitisargued kulam. His to responsibility wasHis this because backsItA to get great length ivoditau”.Or,onecoul declares :“ekatattvam matter whatformSheassumes,becausethey AS Having said how much He went through for SrIdevi in the previous Slokam, now she is Slokam,nowshe the previous in for SrIdevi Hewentthrough how much said Having PVP -SrI word“pEdu” the same for given meanings different the note to is interesting It ANDAL feels: People tell me that it is unfair for an ordinary human girl like me to accuse Maybe, He will alwaysbe unabletobearthese URAM RANSLATION DDITIONAL 11.8

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FROM S R I S

FROM A T HAKOPAN S R I PBA: 310 terested in ANDAL's tirumEni now, she explains explains now,she tirumEni ANDAL's in terested ' S bhUdevi. At one time, when bhUmidevi was bhUmidevi Atonetime,when bhUdevi.

TAMIZH d argue that He might have gone to such a such a goneto have He might argue that d are both one tattvam together. TheSAstra tattvam together. are bothone ing ashamed of the form that He took that that Hetookthat of theform ashamed ing ll. It is not fairthat He nowthinks that He is it “paittiyam” (madness); SrI UV calls it SrIUVcallsit (madness); it “paittiyam” the form of a varAha (boar). Dripping with with Dripping ofavarAha(boar). the form paration from the tirumEni of pirATTi no ofpirATTi the tirumEni paration from the ocean, etc., all because of desire for a fora the ocean,etc.,allbecauseofdesire

TREATISE : that the body was full of dirt and filth. wasfullofdirtandfilth. that thebody than thislow-levelbody.Heassumedaformth worthl this decorating and and keeppurifying uDambu azhukku this love who samsAri-s therearethe Then ofthemumukshu-s. uDambu azhukku tothis incarnationwascertainly inferior inthevarAha He assumed The body worth shedding. 1),thatis intiruviruttam asazhukkuuDambu (nammAzhvAr human body B. A aham smarAmimadbhaktamnayAmi paramAmgatim|| tatastam mriyamANamtukAshTapAshANasannibham| dhAtusAmye sthitesmartAviSvarupam camAmajam|| sthite manasisusvastheSarIresatiyonara:| through the arcirAdimArgam. any smaraNai,Hecreates inthemathought or woodwithout likestone lieflat bhaktas attheendoflife,His When following: states the thatwas philosophy carama Slokam,thegreat dirt,justtoembracebhUmidevi covered with separated fromyou). if Iam live I won’t and fromyou, separated notbe weretogether-Iwill me whenwe and givemokshamtothatsoul. finalmoment soulatthe rememberthat Hewill his/herlifetime, Himduring remembered gandharva, norayaksha, nor anasura.Iamborn nay, evenworse,theform of one ca anything is worsethan incarnation from Him,isthisaday? to and mud, moss about bhUmi pirATTiwasco whatever reason,when wives whentheirbeloved their ownappearance pirATTi. bhUmi is bhUmi covering covered the that body.Thus,themoss pirATTi’s bhUmi moss? TheworldorbhUmiisconsidered world thatgotcoveredwithmoss;howcanit ocean watersforalongtimeandthuswascovere Him as“mAnamilAppanRi”. on ma’ngaLAsAsanam a chiding tiru ara’ngaccelvanAr,who hasgreatteja mAnam ilA: He completely forgets His His greatn ilA: He forgets completely mAnam in HisvarAha He assumed Thebody panRiyAm: ilAp mAnam nIrvArA mASuDambil nAL: Thatwastheday, paNDu oru dayof pAsi tUrttuk kiDanda pAr magatku: During praLaya kAlam, the bhUmi was under the was under thebhUmi kAlam, DuringpraLaya magatku: pAr kiDanda pAsi tUrttuk His word backon has gone murti varAha Since DDITIONAL

THOUGHTS

ok theformofaboar.

FROM a boar,anddeclaresshamelessly: (Alternate meaning: I cannot forget the words He spoke to spoke He (Alternate meaning:Icannotforgetthewords S He took the form of a mAnam illAp panRi. illAppanRi. mAnam ofa form He tookthe R I PVP: 311 n imagine. Themumumk n imagine. ess body. The form He assumed was even less ess body.TheformHeassumedwaseven s, took a mAnamillAp paNRi rUpam that was that a mAnamillAppaNRirUpam s, took be said that bhUmi pirATTi was covered with was covered with be said pirATTi thatbhUmi about Himself and takes them to His abode toHisabode andtakesthem about Himself expounded to bhUmidevi by varAha mUrti, by varAhamUrti, bhUmidevi to expounded and rescue her from the ocean. ThevarAha rescueherfromtheocean. and Just as loving husbands will not worry about about will notworry husbands Just asloving vered with moss, emperumAn did not care care not did moss,emperumAn vered with d with green moss. It was only bhUmi or the only bhUmi moss. Itwas d withgreen at revelsindirtandwasnot evenashamed your relative.Youcannot thinkofmeany Hisembrace;today,whenIamseparated ess, and takes the form of a human being, being, human of a form and takesthe ess, s, ANDAL is taking the liberty todeclare taking theliberty is ANDAL s, are not able to beautify themselves for for are notabletobeautifythemselves

I amnotadeva,nor shu-s consider this consider shu-s

sadagopan.org sadagopan.org continue to live - (koDiya enne’njamav continue tolive-(koDiya now chooses to forget me and thinks of His ow of andthinks me forget to now chooses He and eventhough body ofawoman-sItApirATTi, whenHefellin lovewiththe through heart. He Even though my remove them from and Iamnowsuffering. caramaSl andSrIkRshNa Slokam caramaSlokam,SrIrAma varAha SrI devotees through His toprotect His vow of declarations has made He minds. words wouldcause,they will keep they say.Withouteven about what so thatwecanserveHim. andisrestingthere tiru ara’ngam to thatvoidinus,Hecame toremove order came asvarAham;in thisform. with isassociated ofrakshakatvam and sotheluster tiruvAimozhi 6-4-7);Hedid thatto form(tanakkuvENDuurukkoNDu- He tookthat karma that aDiyAr His for Himself lowering His that HeisISvaran. C. A retrieve her from the depths of the ocean moss. retrieve herfromthedepths oftheocean to order in uDambu the mASu toassume thatHehad care - Hedidnot His wife not protect inanyway. Himself fromthem not evendistinguish thought boars smelledHim,they other forest fear. But,whenHecameasaboar, himandrealized deer, theotherdeersmelled staple foodsofboarsandbecameidentified other way. pErkkavum pErAvE: I am trying to forgetall trying pErAvE: Iam pErkkavum care do not arerich Thosewho iruppanagaL: SelvanAr pESi tiru ara’ngac-celvanAr: We couldnotserve HimwhenHe panRiyAm tEsuDaiyadEvar:The luster thatcamebecauseof mASu uDambil:Allthat He wantedtomakesu abhimA 'without illA' canalsomean 'mAnam food to lowly He took so lowthat He stooped DDITIONAL aham vo bAndhavo jAto naitatcintyamito’nyathA|| aham vobAndhavojAto nagandharvoyakshocadAnava:| nAham devo

THOUGHTS

FROM protect what belonged to Him, Him, protectwhatbelongedto saying whatevercomestotheir okam. I trusted all His words, okam. ItrustedallHiswords, S thinking whateffectstheir gaL. It is not because of His because of is not It gaL. R an enRE kiDakkum- tiruvAimozhi 6-4-7). 6-4-7). tiruvAimozhi an enREkiDakkum- I UV: 312 with them. When mArican came as the magic with them.WhenmAricancameasthemagic He was one of them and came closer. He did closer. He wasoneofthemandcame shamelessly just like any other pig, and when when other pig,and justlikeany shamelessly that he was not their kind and ranawaywith that hewasnottheirkindand does not remember all the suffering He went allthesuffering not remember does n welfare,Iamnotab s like bulbs (kOraik kizha’ngu) that are the thatare kizha’ngu) s likebulbs(kOraik those words of Him, butIamnotableto those wordsof nam' - without the pride and self-respect self-respect theprideand -without nam' re was to avoid the mASu that He could re wastoavoidthemASu thatHecould

(vishNu purANam5-13-12) “tEsuDaiya dEvar” le to forget Him and le toforget be false in her case. be falseinher Slokam where He said that He time areli He utteredtoheratthat words was inlove with heretc.HowcanHe beso howdeeplyHe He tookonherbehalf,andtold theefforts Himonall complemented ெபண்ணாளன் ேபர் ேபமரங்கேம அண்ணாந் திக்கேவ யாங்கவைளக்ைகப்பித்த, திண்ணார்ந் திந்தசிசுபாலன் ேதசழிந், ைகப்பிப்பான், கன்னிதன்ைனக் கண்ணாலங் ேகாத்க் peNNALan pENumUrpErumara’ngamE kaippiDitta A’nguavaLaik aNNandu irukkavE tiNNArndu irundaSiSu kaippiDippAn kaNNAlam kODittukkannitannaik P ||]] SamsthApayasyanagha janmabhir_Adyadharmam AtmIya-rakshaNa-vipaksha- vinASanArthaih aprAkRtaih nija-vihAravaSena-siddhaih| nAnAvidhaih akapaTaihajahat-svabhAvaih D. A SaraNAgati dIpikA 17 dIpikA - SaraNAgati 6avatArarahasya-sinSrI oneofthe as liststhis deSikan form[[svAmi His varAha of anykarma,andsothetejasthat resulted out diminished in any way.body? Even thoughno whichdoes pig, of adirty -that revulsion for Hedid Hehavetoinheritthebodythateventh took the form of a pig, it is not the form that them thatHeis“tESuuDaiyadEvar”. sheimmediatelyreminds misuse herwords, greatness knowHis but, lestthosewhodon't AS

panRiyAm teSuDaiyadevar:NomatterwhatformHetakes,Hispowersarenot Just because He wanted to be seated next to bhUmidevi, He had to inherit abody.But Hehadtoinherit Hewanted to beseatednextbhUmidevi, Just because after Heretrieved Soon pESi iruppanagaL: illappanRi; mAnam as emperumAn chides ANDAL rosham, praNaya intense Out ofher URAM DDITIONAL 11.9

THOUGHTS pAlan tESuazhindu

FROM will protect His devotees and take them to His abode can also His abodecan to them andtake His devotees will protect S R I PBA: 313 es, then His words through the varAha caram throughthevarAhacaram es, thenHiswords different and uncaring now to her? If all those and uncaringnowtoher?Ifallthose different e likes of us who have azhukku uDambu feel e likesofuswhohaveazhukkuuDambu t even seem to feel shame that it has a dirty dirty thatithasa to feelshame even seem t bhUdevi from the depths of the ocean, she fromthedepthsofocean,she bhUdevi is natural to Him is still exhibiting itself in itself exhibiting isstill is naturaltoHim

sadagopan.org sadagopan.org demonstrated Mercy to those who seek His protection. Hisprotection. Mercytothosewhoseek demonstrated is ANDAL Here, whathadhappened. could realize ru andrescued likealightning bhagavAn came withcertaintyofth gazingskyward hot-headedly SrutvA guNAnbhuvanasundara….(SrImadbhAga made allthemarriagearrangements.In and had rukmiNi fromSiSupAlan.SiSupAlanwasabsolutely B. A A. T protect us.BhagavAniscommonto onto toallusandsowehold applies His word her. comeandhelp definitely calledtiruara’ is also is living womenfolk, the dancestage).Itisnowonderthatpla hope hasthe so still and distress, anindica tobe this considers SiSupAlan, and In thecurrentpASura could notforgetHim. she herand Himhaunted about thoughts wantedtoforgetHim, evenifshe she saidthat misery now,withoutevenbeingawareofthemise earlier,butthecarele through forsItApirATTi ofallthatbelongsownership toher.Inthese that rukmiNi belonged to him, eventhou that rukmiNibelonged ittrulybelongs to belongs touseventhough leadingourlive certain. Justaswegoaround rukmiNi, andfondlyhopesthatthisissuff ofHishelping toallofus.attheinstance thing So also,ANDALlooks saying thesame gain the hand of this kanni, rukmiNi. rukmiNi. kanni, ofthis gain thehand which hasneverbeensmeltbyan fresh flower marriage with SrirukmiNi.[kODi marriage with preparations for anything] preparations Even thoughbhagavAngavethecaramaSlokam for term (the joyinara’ngam dance with can allwomen fail, Him without by helped Being havingtaken ANDALwasreferringtoHis ofthistirumozhi, sixpASurams In thefirst remindsherselfof In thispASuram,ANDAL tiNNArndirunda SiSupAlan: tiNN SiSupAlan: tiNNArndirunda tESu azhindu aNNandu irukkavE:Twointerp aNNandu tESu azhindu kaNNAlam kODittu: SiSupAlan spent allhiswe kODittu: SiSupAlanspent kaNNAlam kanni tannaik kaip piDippAn: Just like someon Justlike tannaik kaippiDippAn: kanni DDITIONAL RANSLATION

THOUGHTS

FROM S R I S

FROM A that He willcometoher. that T HAKOPAN ttal is a word that iscommon ttal isaword all,andsoifHesayssomethin S R Arndiruttal - to be of the firm belief, to be absolutely be absolutely belief,to -tobeofthefirm Arndiruttal I PVP: gh she truly belonged to emperumAn. belongedtoemperumAn. gh shetruly icient proof that He will helpheraswell. that He icient proof 314 ngam. So ANDAL consoles herself that He will thatHe consoles herself ngam. SoANDAL ce wherethatemperumAn,whoisaprotectorof ' emperumAn, SiSupAlan was of the firm belief belief SiSupAlanwasofthefirm emperumAn, S yone before, SiSupAlan went through hoops to hoops through yone before,SiSupAlanwent venth, she referred to the difficulties He went venth, shereferredtothedifficultiesHe

kmiNi and married her even before SiSupAlan SiSupAlan before hereven married kmiNi and m, she recalls how He saved rukmiNifrom she recallshowHe m, our lives with this trust that ultimately He will He ultimately that trust this liveswith our TAMIZH ss disposition with which He is enjoying her Heisenjoying with which ss disposition s with the firm wrong belief that our AtmA AtmA our that wrong belief the firm with s tion that He is the savior of all women in in ofallwomen savior is the He tion that the meantime, rukmiNi cried out to Him - - Him to out cried rukmiNi the meantime, ries He went through earlier. In the eighth, ries Hewentthroughearlier.Intheeighth, is futile dream of his – to marry rukmiNi, is futiledreamofhis– to marryrukmiNi, the incident where Lord kRshNa saved e going through a lot of trouble to smell a tosmell alotoftrouble through going e sure that he was going to marry rukmiNi, praising this Lord of Lord this praising vatam 10.52.37). Even was vatam 10.52.37). as SiSupAlan retations are given for this;one are retations before toarjunan,wehumansfondlytrustthat alth in the festivities for his proposed his proposed for alth inthefestivities

TREATISE ly used to explain elaborate to explainelaborate ly used : g toarjunan,itislikeHis tiru ara’ngam forHis tiru rukmiNi’s hand looked like He thought itsuffic lookedlikeHethought hand rukmiNi’s not darelookatanyone’sface,andsowasst the sky. at looking his headhigh proudlyofhimselfasmaNavAla and thinking kaNNan came and took away rukmiNi,andth kaNNan cameandtook After kaNNan cameandtookawayrukmiNia After kaNNan A’ngu avaLaik kaip piDitta: The quickne A’ngu avaLaikkaippiDitta:The Before kaNNan came, SiSupAlan hadlostthe Before kaNNancame,SiSupAlan “A’ngu avaLaikkaippiDittaan” 315 aring at the sky instead, filledwithshame. theskyinstead, aring at p piLLai, never looked down and was holding washolding p piLLai,neverlookeddownand e other afterHecameandrescuedher. e ient that all the pUrvA’nga-s for the marriage marriage forthe thatallthepUrvA’nga-s ient ss with which kaNNan came and took andtook kaNNancame with which ss luster that comes with humility (aDakkam) luster thatcomeswithhumility(aDakkam) nd disgracedSiSupAlan,SiSupAlancould

sadagopan.org sadagopan.org rUpam-s He takes are pati rUpam-s forher. rUpam-s takes arepati He rUpam-s all the wants,and she any form can assume Him, shealso Just like the support. as is quoted upmarryingtiruara’ngan?ThispASuram whowantedbe kaNNan ended ANDAL marrying this nitya yauvana mUrti. mUrti. nitya yauvana this it, thisis Farfrom old mantobelyingdown? theda means that allgirlslovetosee.ra’ngam involved intakingcareoftheworlds’ affairs, other mUrti-s came totiruara’ngam.Unlike HedecidedpARkaDal many moregirls, married He Since in pARkaDal,HeisusefulonlyforbhUmidevi. lying down pARkaDal? WhenHeis D. A C. A the place He lives is also the place where the women candance withjoy. the placewherethewomen the placeHelivesisalso too. their wishes nOnbuto several girls.TheAyarpADi girlsdid pASuram. inthis ara’ngan defending thatHeis her timehoping wasting that sheis doesn’t comeandsavekOdai, Heisnotgoing He if situation, Inthis Him. to ismarried thatkOdai asproof else intheworldwillacceptthis one dream;no in her Him to is thatkOdaigotmarried happened case,allthat But inkOdai's her. toprotect choiceexcept no He had so toHim,and a dishonor be itwill her, protect not was Hiswife,andthewholeworld took that emperumAn pointout kOdai's friends glee in His place, thus hinting thata thushinting glee inHisplace, enjoyslivingin(ara’n that periyapirATTiyAr who seekHisprotection. all thosewhoarebornaswomenand this sees onlyforrukmiNi;ANDAL was notmeant and bySiSupAlan, have beenalreadycompleted To show that tiru ara’ngan is young at he suffix in“Urumara’ngamE” empha The “um” special aboutANDALem ara’ngamE: Whatis is nottheonlyoneHe rukmiNi peNNALan: wesawtowhat In thepreviouspASuram, Hi pErum ara’ngamE:justasHeispeNNALan, rescui of His(namely This action peNNALan: DDITIONAL DDITIONAL

THOUGHTS THOUGHTS

FROM FROM knew it, and so it was His duty to protect her; If He does her; IfHe toprotect His duty so itwas it,and knew ll women can live in happiness here). live inhappiness ll womencan S S R R I UV: I PBA: 316 gam denotes a dancing place; pirATTi dances in dancesin adancingplace; gam pirATTi denotes ara’ngan is lying down on painnAgaNai, apose ara’ngan islyingdownonpainnAgaNai, art, kOdai uses the wo the uses art, kOdai ncing stage. Does that sound like a place for an like aplaceforan thatsound stage.Does ncing the placeforalltodancewith joythinkingof the to be dishonored. So the friends advisekOdai Sothefriends to bedishonored. extent bhagavAn went to protect bhUmidevi. bhUmidevi. wenttoprotect extent bhagavAn who are in standing orsittingposturesand who areinstanding goingtocomeandprotecther.SokOdaiis all Hehadlefttodowastakeherhand. great trouble to save bhUmidevi because she becauseshe troubletosavebhUmidevi great get Him as their husband andHefulfilled getHimastheirhusband is not the right placeforHimandsoHe isnottheright ng His devotee who sought His protection) ng Hisdevoteewho sought Hisprotection) saved. He killed narakAsuran and married saved. Hekilled andmarried narakAsuran actasaconfirmation sizes that not only He is peNNALan, but but is peNNALan, notonlyHe that sizes s place isalso s called SrIra’ngam-aplace phasizing tiru ara’ngam instead of say phasizing tiruara’ngaminsteadofsay rd peNNALan.Howdid thatHewillprotect He gave this advice to arjunan. Since emperu He gavethisadvicetoarjunan. Since me all yourburdens to “Surrender says, Slokam are great, unique, special, andeasytofollowfo are great,unique,special, Him. as rAma-thedeclarationthatHe incarnation sins. He who commit He shallsaveeventhose down in every oneinHisheart.Heislying claimsingItai 5-29, gItAcAryan sa suhRdam anddeed word, thought, inHis and consistency redeemth Inorderto aiya’ngAr). kRshNasvAmi word anddeed(manasyanyat in thought, tr any worryandthecompletebelief Him?(Allwecando go andcorrect authority to declaratio makes alieofthewell-knownancient followhis footsteps.Ifth daughter, being his nocon faith inHisword,andsohasabsolutely flawsin personhas evenifthat circumstance, any under offriendship, Himinaspirit approached upanyonewhohas that Hewillnotgive B. A A. T தம்மிைடேய ெபாய்யானால்சாதிப்பாராாினிேய தம்ைம கப்பாைரத்தாகப்பெரன்ம்ெசால், ெமய்ம்ைம ெபவார்த்ைதவிட்சித்தர்ேகட்ப்பர், திவரங்கர் தாம்பணித்த, ைடய ெசம்ைம iniyE SAdippAryAr tammiDaiyE poyyAnAl tammai ugappAraittAmugapparennumSol meimmaip peruvArttaiviTTucittarkETTiruppar Semmai uDaiyatiruara’ngar tAmpaNitta P AS meimmaip peru vArttai viTTucittar kETTiruppa vArttai viTTucittar meimmaip peru Himselfhasdeclared. who emperumAn great Itisthis tAm paNitta: tiru ara’nganAr,whosayswhatHethinksa Semmai uDaiya tiru ara’ngar: Semmai mean tiruara’ngar:Semmai uDaiya Semmai URAM DDITIONAL RANSLATION 11.10

THOUGHTS

FROM S R I S

FROM A T HAKOPAN S R I PVP: ust that He willtakecareofus). ust thatHe 317 rvabhUtAnAm, He always wishes only good for He alwayswishesonly rvabhUtAnAm, vacasyanyat karmaNyanyat durAtmanAm- SrI SrI durAtmanAm- vacasyanyat karmaNyanyat tiru ara’ngam carrying out His own wordsthat His own tiru ara’ngamcarrying out ' is emperumAn does not keep up His word and does notkeepupHiswordand is emperumAn character. My father, periyAzhvAr, has absolute hasabsolute Myfather,periyAzhvAr, character. S mAn treats everyone equally, these words are mAn treatseveryoneequally, thesewordsare Himself said “natyajeyam” when Hetookthe Himself said

TAMIZH will notforsakeanyonewhoseeksrefugein s nErmai. The cetana-s exhibit inconsistency s nErmai.Thecetana-sexhibitinconsistency n (varAha carama Slokam), then who has the thenwhohasthe caramaSlokam), n (varAha r anyone (peru vArttai) (peru r anyone cern whateverandleadshis lifeinpeace.I, nd does what He says, has declared before before says, hasdeclared whatHe nd does and I will take care of you; do not despair”. do notdespair”. care ofyou; I willtake and for our part is to love Himandlivewithout is tolove part for our ese types of cetana-s, He exhibits identity cetana-s, Heexhibitsidentity ese typesof . This is the Semmai referred to here. As tohere. Semmaireferred is the . This r: His words are true (meimmai), they are true(meimmai),they Hiswords r:

TREATISE

: . SrI kRshNa carama carama kRshNa . SrI

sadagopan.org sadagopan.org good people? The term “Sol” refersto Theterm“Sol” good people? way: nallavaru also commontostateitanother practiceintheworld.Itis isacommon good”;this thosewhoare -“Iamgoodto respond everyone whoisdevotedtoHim”.Ifone those wholikeHimbytelli toact isnotsupposed Him andtellthatHe lived his life accordingly. lived hislife he listenedtothat, having worry”.And devoid ofany be tomeand leave allyourburdens kaNNan's wordstoarjunan:“Iwilltake careof C. A to expect is futileforANDAL fleshandbloodamongthepeoplewhoneededHis help.It avatAram, in the same kind bysayingthatmaybe He coulddo They counter of help andgivestheexamples need Hishelp, women who when He is lying down withoututtering a word or even we blameforthat? have surrendered myself totally to Him. If He does wouldhaveheardthes periyAzhvAr for everyone. not fulfill His words now, then whom can

If tiru ara’ngan starts makingthese statem Sol: ennum ugappar tAm ugappArait tammai In the last pASuram, kOdai tells the folks around her that emperumAn is a saviorofall is herthatemperumAn kOdai tellsthe folks around In thelastpASuram, viTTucittar kETTiruppar:Myfather,viTTUcitt DDITIONAL

THOUGHTS “meimai peruvArtthai kETTa vishNuchitthar” kETTa “meimai peruvArtthai ng Him: “ummai ugandavaLai nIrum ugakka vENum”? ugakkavENum”? nIrum ng Him:“ummaiugandavaLai

FROM S these two common, worldly statements. thesetwocommon,worldly R I UV: 318 kku tIyavanuNDO?-willtherebeenemiesfor asked: “Who will you be good to?”, one can to?”,one youbegood “Whowill asked: ents false, is there anyone who canquestion anyonewho false, isthere ents all your duties; do not worry about anything; aboutanything; donotworry allyourduties; allthathelp because HewasinHisvibhava e himself, and he has taught meallthese. e himself,andhehastaught I like that? Can anyone force Him tolikeall like that?Cananyoneforce ar would have heard (from his AcAryar) wouldhaveheard(fromhisAcAryar) ar of His acts in His vibhava incarnation. ofHisactsinvibhavaincarnation. “The saying that emperumAn loves “ThesayingthatemperumAn anywhere. emperumAn reciprocatesthelovethatoneexhi way falsifyingthestatementthat it toyou. no wayofproving I have in person, me to His love proves and He comes this? Unless beyond you whatHehastoldmyfather,viTTucittar. made by promises are thetypical these saying Hislove. is noguaranteethatthosewholoveHimwillgetback are allloveforHimandifHestillfalsifiesthes D. A toallthese. witness Him. Thatiswh those whosurrenderto protect Slokam the varAhacarama declared through incarnation or arcA incarnation?Heis true garland that wants toweareverydaytheflower pArmagaL kELvan is keeping ti payiRRip paNiSeyyakkoNDAn (periyAzhvAr him at His service kO periyAzhvAr’s declaration-eyiRRiDaimaN day and night. replyis:Fa kOdai’s His arcAvatAram. in moving, He told my father that He didn’t loveme;so,Idon’t love you”,and so,all not forsakeher. kOdai declaresthatshewillliveherlifethe sAdippAr yAr iniyE: Who can punish Him, orwh canpunish iniyE:Who sAdippAr yAr the promises He If Isharewithyoufolksall

My father also believes in the statement “t in thestatement My fatheralsobelieves If He finds us not believing in His wordsan in us notbelieving He finds If Just as viTTucittar lived his life by following the words of bhagavAn kRshNa in the gItA, gItA, inthe kRshNa of bhagavAn the words following by his life lived Just asviTTucittar DDITIONAL ye bhajantitumAmbhaktyAmayi ye yathAmAmprapadyantetAmstathaivabhajAmyaham(gItA 4.11) priyo hijn~Aninotyartham ahamsacamamapriyah (gItA7.17)

THOUGHTS

FROM He will lovethosewhoHim)? He S R I PBA: 319 to His words always, and He is the Onewhohas to Hiswordsalways,andHeis same way, with the full confidence that He will way, withthefullconfidencethatHewill same te teshucApyaham(gItA9.29) ammai ugappArai tAm ugappar tiru ara’ngar”. tiru ara’ngar”. tAmugappar ugappArai ammai men to women. That is That is women. to men and gItA carama Slokam thatHewillalways Slokam gItA carama and If you don’t believe that also, how can I prove If youdon’tbelievethatalso,howcanI prove e, whatcanwedo?Itwilljustshowthatthere the above statements will the abovestatements bits towards Him anyti bits towards has made to me, you would brush them off themoff hasmadetome,youwouldbrush I wear first. Is this happening in vibhava Is thishappening I wearfirst. r from it. Don’t you all remember my father father my allremember you it. Don’t r from y He is Semmai uDaiyavar. My father is a uDaiyavar.Myfatherisa Semmai y Heis d not loving Him, then, He can say, “you say,“you Him,then,Hecan d notloving NDa endai irAp pagal Oduvittu ennaip Oduvittuennaip pagal irAp NDa endai rumozhi 5.2.3)?Myfa o can advise Him (if He acts in such a such acts in Him (ifHe o canadvise why I amsharingwith why me, in any birth, or or inanybirth, me, still betrue.But, we ther declaresthat

sadagopan.org sadagopan.org to His bAla leelA-s and then His life at ala bAla leelA-sandthenHis life to His childhood His from life kRshNa's Lord in tracing thoughts ANDAL's flowof in the is alogic Fi anddvArakA. 9th takehertogOvardhanam th conquered wherekALiyanwas maDu, yamunA in gOku staying of afraid parents made the afterpU bRndAvanam closerto moved family I A. T SrI vaikunTham as a result of chanting this tirumozhi . asaresultofchantingthistirumozhi SrI vaikunTham ofyamunai. tothebanks takeshermind fourthpASuram residence. The says,pl third pASuram The shifts toAyarpADi. therefore pASuram pirandu--).Thesecond nextinHislife(oruttimahanAip AyarpADi came started withHisavatAraminside it all is where wi startsappropriately demonstrating tous.She is thatkOdai anubhavam shouldexperience this Allofthecetanas'hearts viSlesham. maRRu irundIrgaTku. - tirumozhi this of is thetopic This Feet. at His her andentrust now, Heisright etc.,findwhere gOkulam, dvArakai AyarpADi, mathura, like byherself,shepleadswi go anywhere to anymore Since this. herlike istorturing He why Him shewantstoreachHimimmediatel and bounds, NTRODUCTION her toHerLordduring plea ofANDAL theheartrending describes This tirumozhi His wordbecause He slipsfrom Evenif 2. Hi forsake Hewillnot that Hisword 1. hopes: ontwo tolivebased kOdai continues But time flies and there is no sign of bha of andthereisnosign flies But time RANSLATION to reachHim. He cannotforsakeperiyAzhvAr association; this on candepend she daughter, periyAzhvAr's and sincesheis aDiyArgaL, His to subservient is He His svAtantRyam; to in addition trait another has likes, He N A SrI ANDALsametara'ngamannArtiruvaDigaLESaraNam ஸ்ரீஆண்டாள் ஸேமத ஸ்ரீரங்கமன்னார் திவகேளசரணம் ஸ்ரீஆண்டாள் ஸேமதஸ்ரீரங்கமன்னார் CCIY

நாச்சியார் திெமாழி12-மற்றிந்தீர்

FROM A R

TIRUMOZHI S R I S A T HAKOPAN XII- 320 ter stageatdvArakA,and finallytoHisabode s devotee underanycircumstance;and s SrI: ' S gavAn; kOdai's tApam increases by leaps and by leaps and increases gavAn; kOdai'stApam

lam (AyarpADi). The fifth one takes herto one takes Thefifth lam (AyarpADi). nal pASuram refers to SrIvaikuNTham. There There toSrIvaikuNTham. nal pASuramrefers

a prison as the child of vasudeva and devaki. childofvasudevaanddevaki. the aprisonas TAMIZH tanA samhAram and other incidents, which incidents, andother tanA samhAram th vaDa mathurA in search of her Lord. That she does not have energy left in her body her leftin she doesnothaveenergy ease take me to the gates of nandagOpan’s of nandagOpan’s ease takemetothegates He is svantantran and can do whatever He candowhatever and is svantantran He th her folks to please take her to His places His places herto th herfolkstopleasetake MA rough ’nga nartanam. The 8th and the the nartanam.The8thand kALi’nga rough y and wants to go to His temple and ask and ask temple His to y andwantstogo and hence his daughter. So she is bound bound is Soshe hisdaughter. hence and RR

TREATISE U

IRUND : I RGATKU

nandagopan's

of of and try to relieve her folks of their predicamen folks oftheir her and trytorelieve do ital to unwilling do that,and is unableto tohide exhausted. Sotheyareadvising kOdai rest ofth to the kOdai'scondition to explain pirATT likeperiya wait patiently rather tryto other placeswheremynAthanis. and take metomathurA,AyppADi take to folks of her duty the is it she thinks will havetohelpherachievegoal.Since walk andgotoHim.Shestartsthinkingthat see Hisfacehe Him and to her. Shewantstogo contrary to herown svarUpam to attempt to reachHim without waitingfor Him to come to are that things moment.Now,shestartsdoing gettoHimattheearliestpossible wish isto Him ti for couldwait Him. She separation from C. A B. A tirumozhi. tirumozhi. (tAmugakkum) in theeleventh also emperumAn onto tohold daughter, kOdaitries Thus, only becauseHeisasvAtantRyan. obst isno thatthere sure He makes something, Himand anupAyamforustoreach becomes to be except He hasnochoice reason that who can andthereisnoone time Hewants, svAtantR His of it. Because except toprotect noalternative He has so nooneelse; He istheloserand protect Hisbelonging, does not in theUniverseis Everything Hehas that svAtantRyam His unquestionable aloudaboutHis she isthinking tirumozhi. inthejustconcluded savior asherdefinite with periyAzhvAr association will exerciseHissvAtantRyam,left to Himsel insteadofdirectlydependingon sambandham refuge hastaken she conclusion, this With in refuge periyAzhvAr. SinceANDALhastaken His svAtantRyamwilllo comes toperiyAzhvAr,

In spite of her reaching to Him again, toHimagain, her reaching of In spite to dothings doesn't anowner Normally, back she isgoing In thecurrenttirumozhi, perumAL has svAtantRyam, but He also is bound by ASrita pAratantRyam. When it When pAratantRyam. byASrita alsoisbound butHe svAtantRyam, has perumAL Listening to kOdai's firmbeliefinemperumA Listening to DDITIONAL DDITIONAL

THOUGHTS THOUGHTS

FROM FROM His property, He is the sole Owner of everything, and if He ofeverything,andifHe is thesoleOwner His property,He svAtantRyam again,andisconcl S S R R I PVP: I UV: the sole ProtectorofHisbelongings. thesole 321 her to Him. She now pleads with them: please please them: pleadswith She now her toHim. feeling happy about her being periyAzhvAr's periyAzhvAr's feeling happyaboutherbeing i who waited in aSoka vanam. They arenotable i whowaitedinaSokavanam. so. She contemplated on going to tiruara'ngam ongoingtotiruara'ngam so. Shecontemplated she cannot walk and He will not come to her, she cannotwalkandHewillnotcometoher, loose hisbelongings. stop Him. So His svAtantRyam is the precise is theprecise stop Him. So HissvAtantRyam yam, He can protect anything He wants any Hecanprotectanythingwantsany yam, all her thoughts and act normal. She obviously Sheobviously and actnormal. all herthoughts HimbecauseshewasnotsureabouthowHe t because of her, but she was worried that the thatthe she wasworried but of her, t because to approaching Him directly. Why? Because Why? Because toapproachingHimdirectly. her folks, feeling sorry about her sad plight, her folks,feelingsorryaboutsadplight, He did not come and solve her pangsof and solveher notcome He did in periyAzhvAr.ShechoseperiyAzhvAr's e town folks, and are totally frustrated and aretotallyfrustrated e townfolks,and f. This is how she rested her hopes on her sherested her hopeson f. Thisishow ll He comes; that is her svarUpam.But, ll Hecomes;thatis no choice except to protect His devotees. Hisdevotees. no choiceexcepttoprotect acle in our path and this is made possible ismadepossible andthis acle inourpath se out to His subservience to His devotee, His devotee, to subservience His to se out rself; but she doesn't have the strength to have thestrength doesn't rself; butshe n's words, her folks tell her that she should n's words,herfolkstellthatsheshould not to loose Him. When we wish to do periyAzhvAr, she is bound to attain Him. Him. bound toattain is periyAzhvAr, she uding that it is because of itisbecause uding that Thus, His svAtantRyam svAtantRyam Thus, His

sadagopan.org sadagopan.org somewhere in that region. This is the best you can do forme”. best youcan the somewhere inthatregion.Thisis be,anddropme oftheplaceswherekaNNanwill for me.Justtakemetothevicinity good mewhatis of telling spirit tellmeinthe you towords respond to position ina I amnot Him,an desire toreach experiencing theintense her people to take her to wherever kaNNan is, and leaveherthere. is, and wherever kaNNan her peopletotake this tobethebestsolutionforall.So considers place. Soshedecidesthatit accept herthere,thentheelderswillbesubj to goes ifshe willrepeatitself same story மற்றிந் தீர்கட்கறியலாகா maduraippurattuennaiuyttiDumin mal porundAmalkaLamaDainda pErttuorutAiilvaLarndanambi pOip peRRu irundALaiozhiyavE UmaiyarODu SeviDarvArttai ellAm uraippadu uRRu irundEnukku mAdhavanenbadOranbutannai maRRu irundIrgatkuaRiyalAgA P D. A மற்ெபாந் தாமற் களமைடந்த களமைடந்த மற்ெபாந் தாமற் ெபற்றிந் தாைனெயாழியேவேபாய்ப் குைரப்பெதல்லாம் ேதக் உற்றிந் AS

her people:“Youarenotina kOdai tells URAM DDITIONAL மைரப் றத்ெதன்ைனய்த்திமின் ேபர்த்ெதா தாயில் வளர்ந்தநம்பி, ெசவிடர்வார்த்ைத, ேரா ஊைமய மாதவ ெனன்பேதாரன்தன்ைன, 12.1

THOUGHTS

FROM is best if she goes directly to kaNNan whereverHeis,and ifshegoesdirectlyto is best S R I PBA: tiruara'ngam. If emperumAn does notimmediately 322 ected to the same predicament in a different in adifferent predicament ected tothesame inthe current tirumozhi,she is pleadingwith position to understand my condition; Iam mycondition; understand position to d all thewordsyouaretelling meareinvain.

A. F were deputed to kill Him, and waited to face th tokillHim,andwaited were deputed Hebravelyarrivedat son. grew upasyasOdA's deva to whowasborn dwelling placeofkaNNan, is the mathurA person. a deafpersonanddumb between thathappens conversation sayingIshouldbe that youaregivingme near mathurA. near mathurA. me now is to take me anywhere close to mat You can't understand the depth of love I thedepthof You have understand love can't

ROM S R I S A T HAKOPAN ' S

TAMIZH “maRRiruntheer”

TREATISE 323 hurA. I beg of you, please leave me somewhere Ibegofyou,please leave mesomewhere hurA. more patient and waitforHim,islikea morepatient the fighting grounds ahead of the boxers who of theboxers grounds ahead fighting the em. The only fruitful only em. The ki but left her to live in nanda gOkulam and and gOkulam nanda ki butlefthertolivein for kaNNan. All the advice and consolation All theadviceand for kaNNan. : service you can do for service youcando

sadagopan.org sadagopan.org others; so,theyall love Himintenselyinreturn. and the people in four stages of life extolsrAmaastheOn like17-16) (ayodhyAkANDam ch youth, adults,orolderpeople,byshower ofwhethertheyarechildren, fallinlovewithHim,irrespective makes everyone 10-10-7). He respect. nammAzhvArdeclares:“kOlamalarppA just theabodeofLove;Heispersonificat the - mAdhavan -SrImannArAyaNan is with andcons my situation might havereconciledto the intensity of AzhvAr’s devotion. of AzhvAr’s the intensity is our sake-such goesthroughfor troublebhagavAn of howmuch at thethought suffering, is nammAzhvAr 5-10-1) - -tiruvAimozhi uNginra” urukki ninRu AviyaininRu pukku enadu Him” (“niRandanUDu loveto intense of the in matured has or“She of love”, personification minds. relationship. and areno are ordinary herfolks from Him,and eye”. Justlikethat,kOdaihastheintensedevo reve collyrium(a'njanam)that eye byapplyingthe using theeyeasmeans;mysituationisthat devotion. Yourpositionislikethatofonewh by guided basedonSAstra-s whereasItrytounderstand studied, that youhave the SAstra-s in andampure todharma, that iscontrary sa'njaya?”sa’njayareplies:“I it so, Why is you. andIalwayshavetolearnthetruthfrom behindthings, able tounderstandthetruth intelli as learned intheSAstra-sasyouare;Iam “Iamas sa’njayan: asks dhRtarAshTra 68-5). kANDam (uttara mahAbhAratam sa’njayan in will notbe able toassesswhatmymindisgo Him. ofherdevotionto theintensity Him; suchis toblessthem,whereas willing towaitforHim out thatthedifferencebetween aiya’ngAr points caturNAm hivayahsthAnAm varNAnAmkurutedayAm | “sarveshAm hisadharmAtmA B. A anbu tannai uRRu: It can be interpreted as “she wants to reach mAdhavan who is the the is who mAdhavan as“shewantstoreach interpreted be uRRu: Itcan anbu tannai anbutannai:IfIhadfallen mAdhavan enbadOr me, stillyou placeas same in the youareliving aRiyalAgA:“Eventhough irundIrgatku It is emperumAn's nature to love His aDiyAr His tolove nature is emperumAn's It aredi “Allofyou,who maRRu irundIrgaTku: DDITIONAL

THOUGHTS

FROM tena tetamanuvratA:|| S R I PVP: ildhood, adolescence,youthandoldagetoall 324 my nature. You try to understand things based on on based understand things to nature. Youtry my do not cheat anyone; I do not indulge in any act indulge inany Idonot cheatanyone; do not o triestoseethingsthatarehiddentheeye, ANDAL cannot bear toliveanylongerwithout ANDAL cannot ing His love on them first. rAmAyaNam ing Hisloveonthemfirst.rAmAyaNam One whom lakshmi Herself chose. He is not is He chose. Herself whomlakshmi One oled myself; but the One I desire to be united oled myself;buttheOneIdesire tobeunited gent as you are; and yet, it is only you who are are only youwho is gent asyouare;andyet,it t able to understand or appreciate this special thisspecial t abletounderstandorappreciate tion toHimthatcannotletherbeseparated to bhakti or devotion that is the culmination is theculmination that or devotion to bhakti ion of Love itself. He is Supreme in every in Supreme ion ofLoveitself.Heis of one trying to see the things hidden to the of onetryingtoseethethingshidden e who bestows His love on the four varNa-s on thefourvarNa-s Hislove who bestows e vaikku anbAgiyaenanbEyO”(tiruvAimozhi ANDAL and the rest is that theothersare ANDALandtherestis gaL first and create a love for Him in their in their Him alovefor firstandcreate gaL ing through”. Herpositionislikethatof ing through”. fferent from me”. PuttUr SrI kRshNasvAmi kRshNasvAmi SrI PuttUr me”. from fferent als the things that are hidden to the normal als thethingsthatarehiddento intensely suffering, and unable to bear that tobear and unable intensely suffering, in love with brahmacAri nArAyaNan, I nArAyaNan, brahmacAri in lovewith like a dumb person trying toverba person trying like adumb want tohear,andsoIam likeonewhoisdeaf getting thro say is you Nothingthat dumb. being you areunqualified to talk tom mystate,youare una Since youalldonotknow andpeoplewho bywordofmouth, communicate suggesting that He is “nambi” because Hema suggesting thatHeis“nambi” because Him andthosewhoar between thosewholove thedifference know as onewhodidnot mock atHim to Him. Thisledpeople destroy to whocame frompUtanai, milk the drinks goesand hermilk),childishlyHe not drinking which sustai hermilk, drinks sure thatkaNNan pittanenREpiRarESaninR vaittu na’njaiuNDu vAi pEimulai cenRu iTTuc taLarnaDai tavazhndu irukkat pAlilamudu mulaip 6-4, “tAi tirumozhi saysinperumAL ooDal nilai his without Him.kulasEkharaAzhvArin cannot live 7-8). -perumALtirumozhi kaNDAL” (“yaSOdaitollaiinbattuiRudi happiness tirumozh (perumAL yaSOdaipeRRALE” na'ngai Alldevakicouldsay paNNiya perumAyan”]. mother, andlethertieHimupbeat parted thatherchild grief-stricken devaki, was own mother, His While mother's house-yaSodA's; inanother vaLarndu”] Hegrewup manam kal”). everdrinkingHismother do?Without did kaNNan with tearsrollingdown aiya’ngar), devakistood the dayHewasborn. trouble. boy aftermuch child; shegavebirthtoa plight?” Hislover's He knowabout How would His ownmother'spl even careabout not “He did in this be to He whocausedyou your plight? Him, contrarytowhatIwant. getting to to evenwalkHisplace;soI peRRu irundALai ozhiyavE pOi: His natural tendency is to hurt especially those who thosewho hurt especially to is pOi:Hisnaturaltendency ozhiyavE peRRu irundALai pErttu orutAiil [“orutti maga vaLarnda: kRshNasvAmi pOip pErttu:Justasgoes“peRRamanampittu”(SrI the saying kOdai'sfolksas ozhiyavE: peRRu irundALai People who SeviDarvArttai: UmaiyarODu maRRu uraippadu ellAm - all the words that you are all saying in order to keep me from tokeepmefrom in order allsaying are thatyou maRRu uraippaduellAm-allthewords nambi: Literally means “Eminent person means“Eminent Literally nambi: “Iaminastatewhere irundEnukku: I cannotli am staying fixedtothisplace”. am e), and so you are like people afflicted with the limitation of afflicted withthelimitation e), andsoyouarelikepeople lly communicatetoadeafperson. Him up [“kaNNi nuN SiruttAmbinAl kaTTuNNap kaTTuNNap SiruttAmbinAl nuN up[“kaNNi Him 325 was: “tiru ilEn onRum peRRilEn -ellAmdeyva was: peRRilEn “tiru ilEnonRum plight should certainly know”. kOdai responds: kOdairesponds: know”. shouldcertainly plight e only bent on doing evil to Him. e onlybentondoingevilto kes His indifference to those who love Him a kes Hisindifferencetothose wholove Him a among men”. Here it seems ANDAL is is ANDAL Here itseems men”. among hereyesas childwasleaving;andwhat devaki performed intense penance to get this this penance toget intense performed devaki Theboy,whomshegavebirthto,leftheron when you talk to me. So our conversation is when youtalktome.Soourconversation ble to communicate meaningfully to me (or, ble tocommunicatemeaningfullyme(or, from her, He just adopted yaSodA as His ns His body. Making her wait in sorrow (by (by waitinsorrow ns Hisbody.Makingher ugh into my ears because this is not what I not what is becausethis my ears into ugh nAip piRandu Or iravil orutti maganAi maganAi orutti Or iravil piRandu nAip are dumb are limited in their abilityto are dumblimitedin are deaf are limited in their ability to hear. are deaflimitedin theirabilitytohear. ight, and left her as soon as He was born. as Hewasborn. her assoon ight, andleft Ai”. YasOdai is very particular in making Ai”. YasOdaiisveryparticularinmaking k her: “How can you say nobody knows knows k her:“Howcanyousaynobody i 7-5); and yasOdA enjoyed the ultimate theultimate i 7-5);andyasOdAenjoyed ve without Him,butIhave no energyleft ve 's milk even once, He left her (“piLLai once,Helefther(“piLLai 's milkeven

sadagopan.org sadagopan.org me to vaDa mathurA and leavemethereso and mathurA me tovaDa fighting ground instead. “mal porundA mal kaLam” canbeenjoyedinseveralways: malkaLam” instead. “malporundA ground fighting moth toseeHis least then,didHegostraight way toHim. leaveme also, youcan So mathurA. of outskirts like Him. such parents, being good toHis order todo in He did theway only behaved also.He together you alland living ofseeing the bAghyam He isreunit on,when welfare andgrowth.Later He issafea that she caresforis see Him,all a allshe wishesisHiswelfare, told Himthat shehave Hismotherhavelife?Didn't Didn't old? Iam now that my mothers from separated be Inot Him, can lovewith am in born; I,who HeleftHismother have theanswerforyou. we,whoareli away place?Howwill in suchafar thatvicinity in leavemeanywhere and mathurA, whatotherstalk). not recognize theyare talking (SrIUV remar recognize what what understand she is trying totell them, and to able not being the eldersarelikedeafpeoplein asfeelingthat ANDAL interprets deaf person,andtheelders'positiontothat came to the fighting ground, He arrived there. ground, Hearrived fighting came tothe mallargaL (fighters) the before meaning, even mal kaLam- porundA mal thus: could beread me”. Or,the words means“notbeingtogetherwith mal porundAmal inmathurA. the fighters for Him when Iamherewaiting that mAdhavan. that mAdhavan. least amonth.Heis helped hersustainforat byemperumAn HerlifeinasOkavanam,thewordsenttoher triedtoend periya pirATTi The loveIhaveforHimissuchthatwithou special quality of His. special qualityofHis. C. A mal porundA mal kaLam aDainda: When He aDainda: malkaLam mal porundA the off at Hegot reachedmathurA, and AyarpADi Heleft When maduraip puRam: my ti of wasting tells them:“Instead So, ANDAL maduraip purattu ennai uyttiDumin: Before He Before uyttiDumin: ennai maduraip purattu UmaiyarODu SeviDar vArttai: SrI PVPhadin SeviDarvArttai:SrI UmaiyarODu mal porundAmal kaLam aDainda: Instead ofchoo aDainda:Instead kaLam mal porundAmal maRRu irundIrgatku: “To all of you whose stat “Toallofyou maRRu irundIrgatku: DDITIONAL

THOUGHTS

FROM to embrace me with love, He leaves me and goes to embrace embrace with love,Heleavesmeandgoesto me to embrace S R I UV: that I can go to Him andembraceHim. I cangoto that 326 nd even though she doesn't have the bhAgyam to thebhAgyam have doesn't she nd eventhough nd well. In the same way,youshouldallseekmy Inthe nd well. of a dumb person. SrIUVreversestherole,and of adumbperson. a kalyANa guNa pUrNan; I amalsobehaving akalyANaguNapUrNan; milk? Why did He leave her? Even that mother He leaveher?Eventhat mother milk? Whydid t Him,Icannotliveevenforasecond. When ArAda amudam; ThatiswhyIaminlovewith ArAda amudam; and went to another place as soon as He wasand wenttoanotherplaceassoon ks that a dumb person does nottalk,anddoes that adumbpersondoes ks er? Far from it; He went to the mal kaLam - at the outskirts of mathurA, and I will find my my find and Iwill mathurA, of at theoutskirts ed with His parents in mathurA, I might have have might inmathurA, I His parents with ed . If you object saying, “How can weleaveyou saying, “How object If you . she is like a dumb person since she does not sinceshedoes person dumb a islike she ke your mothers, live separated fromyou,”I mothers, liveseparated ke your terpreted ANDAL's position tothatofa position ANDAL's terpreted embraces the fighters' bodies, please take fighters' bodies,pleasetake the embraces returned to mathurA from AyarpADi, at AyarpADi, mathurA from to returned me, pleasetakemeclosetoHisplace,in eof mind is very di sing to unite with me and embrace me embrace withmeand sing tounite fferent from mine”. fferent frommine”. நாணி யினிேயார்கமமில்ைல ennaiuyttiDumin AyppADikkE ennaikkAkkavENDil ANaiyAl nIr mAyanaikkANiltalaimaRiyum aLanda mANi uruvAiulagu uRudirAgil paNDupaNDAkka pANiyAdu ennaimarunduSeydu nAlayalArumaRinthozinthAr nANi iniyOrkarumamillai P ஆைணயால் நீெரன்ைனக் காக்கேவண்ல் காக்கேவண்ல் ஆைணயால் நீெரன்ைனக் லகளந்த மாணி வா பாணியா ெதன்ைனமந்ெசய் mathurA, AyarpADi etc. That is the spirit of this tirumozhi. this tirumozhi. of spirit That isthe AyarpADietc. mathurA, kRshNa there, as Lord incarnation His vibhava meanings]. twodifferent results inthe [note thedifferenceinspellingof mathurA of city the of thevicinity -in puRattu” than “maduraip rather mathurA”, city of AS

Because of her pEr avA (great fondness) for kaNNan, even though kaNNan lived during kaNNan livedduring eventhough forkaNNan, fondness) pEravA(great Because ofher purattu “inthe maduraip shouldbe feelsthecorrectpATham SrIUV maduraip puRattu: URAM . Thefightinggroundwasnotappropri 2. arrived; thedesignatedboxershad Hewasthereevenbefore 1. ஆய்ப்பாக் ேகெயன்ைன ய்த்திமின் மாயைனக் காணில்தைலமறிம், பண்பண் டாக்கதிராகில், நாலய லாம்அறிந்ெதாழிந்தார், boxers weregoingtoha Beforethe 4. 3. After the fighting was ov Afterthefightingwas 3. 12.2 kaNNan during the fight, kOdai wanted to go and embraceHim. kOdaiwantedtogoand fight, the kaNNan during fight; match inthis or no “poruttam” professionals, andkaNNanwasalittlekid,sothere boxers were so much inferior tokaNNan, boxers weresomuchinferior

er, still it was not a fair match because the designated match becausethedesignated er, stillitwasnotafair 327 mellinam and vallinam for “ra” and “Ra”, which for“ra”and“Ra”,which andvallinam mellinam kOdai thinks that kaNNan is still living in livingin still is that kaNNan thinks kOdai ve a chance to be in an embracewith ve achancetobein ate because the designated boxers were were boxers thedesignated ate because thattherewasno“poruttam”anyway;

sadagopan.org sadagopan.org living at all and so she has lost all her shyness also. Being stung by the pangs of separation, ofseparation, bythepangs Beingstung lost allhershynessalso. living atallandsoshehas in interest Shehaslosther union inthe future. for this enough not bealivelong who willbe case withANDAL, the isnot Such daysandthen beunitedwithhernAyakan. wait forafew to byawomanwhoisgoing needstobeobserved Theshyness ofwomanhood. and modesty) nANam or shyness? orshyness? nANam B. A A. disease. pAdam. tirup withHis threeworlds the measured and adwarfform who camein the emperumAn thedarSanamof that Icanhave so AyppADi health withHim. I Igotinvolved was in before join Him,ifyourea arrangements formeto make any further, delaying me. Without and virahatApam my about now knows FROM Shyness (nANam-“lajjai”)isoneofthefour

nANi ini Or karumam illai:Whatistheusean Orkarumam ini nANi si There isnopointfeelingashamedaboutthe DDITIONAL S R I S A T

THOUGHTS HAKOPAN “present day AypADi-nandagramam” AypADi-nandagramam” “present day '

S FROM

TAMIZH S R I PVP:

TREATISE 328 lly want to restore me to the state of physical stateofphysical lly metothe want torestore If you all really want to save me, take me to save me,take If youallreally wantto y more trying to protect my femininitywith y more tryingtoprotectmy qualities (fearfulness, tenderness, shyness shyness (fearfulness,tenderness, qualities : This is the only thing that will cure my willcuremy that only thing is the This tuation anymore.Everyoneinthisvillage on how the term “ANai” is interpreted here.Th isinterpreted on howtheterm“ANai” -NT8-3. kattu iruppEnE” Avi pADi had declaredearlier-“gOvindanguNam aiya’ngArobservesthat alone. SrIkRshNasvAmi can sustai stage whereshe more inthe not any bikshA, or shut the door on Hisfa bikshA, orshutthedoor took aformwhereHe would keepasmilin down even more drastically. down even that sheis Now Him. knew after dayshe of separationfrom byperiods interspersed having associationwithHim,shestarted I wasbefore which in the stage me backto bring wantto really “Ifyou says: phrase Sothis younggirl. ofthe shine hadthe a kanni,and stagepriortothat,name tothe “paNDu” refers she wasunitedwith inwhen stage shewas to thestag “paNDu”refers stage. Thefirst this take careof to steps youcaninorder emperumAnAr, kOdai's secret also got out of thebag. emperumAnAr, kOdai'ssecretalsogotout by SrI whole world to the wasexposed secret that Justas others. from her plight to hide tried anymore? having nANam me, butalsothoseinthe about our townknown it asecret,but me, Ikept knowabout did not whoareunaware ofmy secret onlywhentherearesomepeople plight. Whenthevillagefolks from separated inbeing myplight out about find thispoint. approachat ofthis futility is feelingthe but nANam, need to there isno fast, andso fading is she kOdai, caseof in the future; the alivein be to going is whenshe only dharmI) her feelingshy. shecannot where shefeels stage toa she hascome ANaiyAl nIrennaikkAkkavENDil:Twointerp ANaiyAl mANi uruvAi: in the form of the brahmacAri vA brahmacAri ofthe form the in uruvAi: mANi stageshewasinbefore referstothe “paNDu”here AkkauRudirAgil: paNDu ulagu aLandamAyanaikkANil:Only if Iget pANiyAdu, ennai marundu Seydu: Without was Without Seydu: marundu ennai pANiyAdu, nambikeptbhagavadvishyam asecret,kOdai JustastirukkOTTiyUr aRindu ozhindAr: would help If it nAl ayalArumaRinduozhindAr: ofthatdharmam(i.e.,the istobeobserved bytheobserver The 'dharmam'ofnANam ini: from now on. This phrase shows that she has tried her best so far to protect her her far toprotect so best her tried has thatshe phrase shows now on.This from ini: worry about protecting this dharmam. thisdharmam. protecting worry about ce and did not give Him any bikshA. give Himany and didnot ce my disease of separation from Him. my diseaseofseparationfrom 329 going downbecause herunionwithHimwasgoing Him. kOdai's luster has been diminishing day day diminishing hasbeen Him. kOdai'sluster I knew Him”. Even from the time she started I knewHim”.Evenfromthetimeshe g facenomatterwhetheranyonegaveHim e before the current viraha tApam, namely the the virahatApam,namely before thecurrent e now you all know. Not only have the folks in in havethefolks now youallknow.Notonly Him and having that enjoyment; the other other the thatenjoyment; Him andhaving ly when she got to know Him,whenshewas when shegotto ly Him, separated her “polivu”isgoing from neighboring areas.So,wh neighboring n her life by contemplating on His guNa-s His guNa-s on her life bycontemplating n e first is something like “On your word of yourword like“On something is e first she is not any more in the stage where she she isnotanymoreinthestagewhere to “see”thatulagaLandais perumAL.She Him. It would make sense to keep this a tokeep Him.Itwouldmakesense live anymore; there is no point anymore in no pointanymore is there liveanymore; retations are given by SrI PVP depending aregivenbySrIPVP depending retations manan; He to took form beg; so,He this me, I can feel shy so that others do not me,Icanfeelshysothatothersdonot ting moretime,pleasetakewhatever at is the use of my at istheuseofmy

sadagopan.org sadagopan.org so that yaSodA can have first-hand view of so thatyaSodAcanhavefirst-handview (periyAzhvAr tirumozhi3.2.6). pOkkinEn” -enpiLLaiyaip tiriyAmE e’ngum cows-“paDiRupalaSeyduippADi manage the inmischief preferred Himtobearoundindulging father will get mad; I do not even have the st evenhave not father willgetmad;Ido 10.4 mOdavumkillEn”(periya nondiDa tirumozhi more pranks). Himtodo His pranksandleaves enjoying make to kaNNan notscold -(yaSOdaiwill irukkum” the“man”,inNT all thesegirlsthatHeis (pUrNan). nambi call Himas girls liketh AyarpADi innocent with mischief SeyvargaLO nambi!AyarmaDama tImaigaL moremischief! in to indulge to prodHim andyaSodA His “mischief” several examplesof it appearthatshewashars outwardly making really enjoyed allHisbAlaleelA's,andin of wonderingatalltheleelA'syoungkRsh commands”. commands”. your tounderstand tomyability some clarity Thes honor, ifyoureallyme”. want toprotect C. A to help me, take me to AyarpADi without anyde without metoAyarpADi to helpme,take ashamed ofin of front doI anybody. Nor gain pOnRadan nilai paSuvin koNDip kuDittu varugiRa places(“EzhU water fromeightdifferent state islikethatofacowgoesandgra prestige and that of Thisis such awomanisfromnicefamily. your family “. kOdai itwill endupinagreatshamefo go outboldly, respon In this pASuram, ANDAL is asking the mothers around her to take her to yaSodA's place place take hertoyaSodA's aroundherto isaskingthemothers ANDAL pASuram, In this

Again, it is that yaSOdai who said “un tam aDigaL munivar unnai nAn en kayyiR kOlAl kayyiRkOlAl en nAn unnai munivar tamaDigaL who said“un Again, itisthatyaSOdai toscol pretends to ANDAL,yaSodA According wesee one of 10-7-11, In periyatirumozhi In periyAzhvAr tirumozhi 3-2-6, we have ya 3-2-6,we In periyAzhvArtirumozhi AyppADikkE ennaiuyttiDumin:Takemeto AyppADikkE kOdai's folks tell her: “You should be a paDi tANDA pattini; if you leave the house and and leavethehouse pattini; ifyou apaDitANDA be should folks tellher:“You kOdai's pANiyAdu: “Without procrastinating”. Among the other AzhvArs, only periyAzhvAr uses onlyperiyAzhvAr otherAzhvArs, the Among procrastinating”. “Without pANiyAdu: DDITIONAL

THOUGHTS

FROM S R I PBA: the victim of His pranks and feel happy. andfeel His pranks of thevictim 330 rength for takingastickandbeatingyou). rength zes grass from seven different placesanddrinkszes grassfromsevendifferent fact supportedHimin all His mischief, while 3-9“a’njaurappAL ANADaviTTiTTu aSOdai rp pullaiyum mey’ndu eTTUrt taNNIraiyum rp pullaiyummey’ndu taNNIraiyum eTTUrt econd is “If you want to protect me by bringing want toprotectmeby bringing econd is“Ifyou Na in AyarpADi, and how yaSodA must have must andhowyaSodA inAyarpADi, Na anything by feeling ashamed. If you really want really Ifyou feeling ashamed. by anything h to Him when people complained. He gives h toHimwhenpeoplecomplained.Hegives at?). The extent of His tImai makes yaSOdA makes yaSOdA tImai TheextentofHis at?). kkaLai” - (My nambi! Should you be doing youbedoing kkaLai” -(Mynambi!Should words and conduct myself according toyour according myself words andconduct lay andleave me there, whereHeispresent”. these mild rebukes of yaSodA: “a'nganam mildrebukesofyaSodA:“a'nganam these seem almost which toHim, mild rebukes 's AyppADi. SrI PVP's anubhavam hereisone anubhavam PVP's SrI AyppADi. SodA declaring openly that she would have she would openly that SodA declaring r all. Everyonewillsay- what ashamethat ds: “There is no more secret in my life.My in secret more ds: “Thereisno not good for you. You have to protect your toprotect have foryou.You notgood rather than letting HimgointhehotSunto thanletting rather .8) - (Ifyoukeepcommittingpranks,your d Him, but really encourages Him to show Himtoshow encourages really Him, but d RO enadu nilai”). I do not have to feel to not have nilai”). Ido RO enadu Him feel afraid; she behaves as if she is afraid; shebehavesasif Himfeel longing forHim. wh than much betterhealthatthatstage in well(uNDiyEuDaiyE andsleeping sumptuously she didnothaveanyinterestinbhagavad A. F ' naLLiruTkaNennaiuyttiDumin kaDaittalaikkE nandagopAlan kuRumbuSeyvAnOrmaganaippeRRa kondaLam Akkipparakkazhittuk mAyavanvanduurukkATTuginRAn aridu vanda pinnaippazhikAppu Sollu tanivazhipOyinALennum tandaiyum tAyumuRRArumniRkat P the termpANittal. uses andANDAL naDamin”) vENDA phrase (“pANikka this நந்தேகா பாலன்கடத்தைலக்ேக பரக்கழித்க் மாக்கிப் ெகாந்தள வந்தபின் ைனப்பழிகாப்பாி please take me to the front yardofnandagOpa please takemetothefront be erased afterthefa befall allofyoucannot father andallmyrelatives, andrunawayon Him muchlo beautiful form.Icannotresist His தந்ைதம் தாற் றாம்நிற்கத் AS paNDu paNDAkka: The stage prior to hersa stageprior The paNDu paNDAkka:

This mAyavan is constantly coming to me in my dreams and attracting me by showing me byshowing attracting dreamsand in my to me coming isconstantly mAyavan This URAM ROM நள்ளிட்க ெணன்ைன ய்த்திமின் ெணன்ைன நள்ளிட்க மகைனப்ெபற்ற, வாேனார் கும்ெசய் காட்கின்றான், வந்க் மாயவன் தனிவழி ேபாயினாள்!'என்ம்ெசால் S 12.3 R I S A T HAKOPAN ' S

TAMIZH

TREATISE 331 en she became associated with Him and started started Him and became associatedwith en she my own to gOkulam, the defamation that will my that thedefamation own togOkulam, ct. To avoid this defamation from happening, fromhappening, defamation To avoidthis ct. n's house in the middle of the dark night and dark night middleofthe house inthe n's vishayam, andjustspentthetimeeating nger. If I am forced to leave my mother, my forcedtoleavemymother, nger. IfIam ugandirunda kAlam”. Obviously, shewas kAlam”.Obviously, ugandirunda mSlesham withHimwasthestagewhere mSlesham :

sadagopan.org sadagopan.org rescues Her; instead, He was sad for missin He wassadfor instead, rescues Her; the night, all these problems can be avoided, and I can get to embrace Him). can gettoembrace I and canbeavoided, alltheseproblems the night, be blamed will you Then I shalldie. parents, and daylight,Hewillnot If youleavemeduringthe without be out come kaNNanwill the dark-hued getsthem and them, on tricks naughty girls, plays Iwillfindthe is where This leave methere. etadevAnuSocAmivayo'syAhyativ dUre nameduhkhampriyA B. A another gopi's mind just became darkatthe mind just gopi's another is (This reaches mukti. she instantly pApas, and effaces allher puNyas; thesorrowshefeelsat onHim. hereyesandmeditates so justcloses her seeing Him, but to torun flute, andwants isdescribe -22),anincident (5.13.20 purANam myself by canIpacify me;how come andtorture andotherattributes guNam andnIrmai form Tothatshesays-Hiswonderful not occur?” not wait why can you tobeavoided, that needs she isgettingolderwhileSheawayfromMe”. sadthat abducted; Iam Himsel did notconsole He sItai, that allofyouwilldosomethingtohelp. so long I waitedfor avoid anypazhiforus”. for me: “Youwaited initiative. Youmighttell went allbyown followhernAyakan;instead,she herself onher way; thattoo,shedidnot blame af striving hardtoerasethe parents andrelatives,youcannotjustsay,“Let leave methere. and house nandagOpan's ofhaving do itinspite couldnot yet discipline, strict Himupwith hasthedutyasafathertobring nandagOpar kaNNanright. up bringing kOdai's parents and relatives question her-“I andrelativesquestion kOdai's parents tome. notoccur stagedoes sorrowful His Make surethat is t “I amnotsadthatMydearestone parent The “pazhi”wouldbe- kOdai lefther blame pazhi or aridu:Oncea …. kAppu tandaiyum isalsoawomanlike yaSOdai issaying: ANDAL SrI PVP gives some examples to illustrate someexamplesto gives PVP SrI DDITIONAL

THOUGHTS

FROM na me duhkham hRtetivA| na meduhkham f thinking that He is going to going is He that thinking f ter itoccurs,trytoavoidit. S arttate ||(rAmA.yuddha.5-5). R I PVP: I cannot wait any longer. When rAmapirAn missed I cannotwaitanylonger.WhenrAmapirAn 332 g with the samSlesham Her forten months. naughty boy who picks up fights with the young withthe picks upfights boywho naughty oo far away; nor am I sad that She has been She hasbeen far away;noramIsadthat oo thought that she could not run to kRshNa, and kRshNa, to run not could she that thought not because I could wait; but I waited hoping becauseIcould wait;butIwaitedhoping not d wherein a gopi hears the sound ofkRshNa's gopi hearsthe a d wherein so long; you can waitforsomemoretimeand youcan so long; parents at the doorstep, feels constrained, and constrained, feels doorstep, atthe parents till He comes and make sure the blemish does theblemishdoes sure make till Hecomesand the blamecome;wewon’t worry”. Insteadof The pleasure she derives by enjoying Him, byenjoyingHim, Thepleasureshederives come out of His house because of fear ofHis outofHishousebecausefear come the power to do so. Take me to the front of powertodoso.Takemethefront the just looking at parents in place of Him? parents inplaceofHim? justlookingat not the state in which ANDAL is). Instead, Instead, is). ANDAL which in state the not ing noticed by His parents and embrace me. me. and embrace His parents noticedby ing for that; but by leaving me in the middle of middle in the me leaving by for that;but ANDAL's state of mind. In SrI vishNu ofmind.InSrIvishNu state ANDAL's not being able to run to Him, effaces her her not beingabletorun Him,effaces in trouble. (If you leave me in the darkness, me in in trouble.(Ifyouleave s andrelativeswentaloneonherown f you know that this would be a blemish be ablemish thiswould that know f you us; there is no point blaming her for not pointblamingherfornot us; thereisno occurs, it isdifficul it occurs, be with Her anyway onceHe be withHer t to erase it. Asmy middle of the night there, youwo middle ofthenightthere, me inthe take Ifyou house. ofhis leaving meinfront nOnbu, by enjoy theevileffectofhis embrace me. the night-“iruLannamAmEni”(periya His the darknight, placein His to take me come outandembrace me infr were placed in the front of nandagOpan's house in a row! in house were placedinthefrontofnandagOpan's kaNNan becamesoweakthattheycouldnotwal all kindsofpoisonousinsectsarelinedupfo trea of apoison front ofthe has theappearance term “kaDaittalai”.The front ofnanadagopan' doing mischief to girls. togirls. doing mischief Him,andas kaNNan, heisnotdisciplining whodomischief defeat andconquerthose now. notcare that shedoes much enthralls kOdaiso flow rapidly over stones and mountains fighti andmountains flow rapidlyoverstones theirparents!Whenth obey don't like kidswho come, bu fallasleepandthen wait tilltheelders them mightwake up. It seems li of seeingHim.Thegopisareaf anticipation feelthelo the kuzhalOSai,theyimmediately gopis,crossing earsofthe reachesthe vENugAnam andsa of protection by allkinds surrounded kidnap might kaNNan that kaDandu”. Thinking kAvalum uLavizhndengum uDal ko'ngaikudUgalippa iLam Sirumiyar vazhiyE, kOvalar 3-6-1-“tUvalampuri periyAzhvAr's tirumozhi andwentah elders They thusignoredtheir we felt: Whatcantheseeldersdotouswhen they fromgoing, Him tostop tokRshNa rushed Whenthegopi-s might think. their elders taking awaykRshNafromnandagOpar'splaceto st Her feelingiscomparabletothe is. ANDAL worrying aboutanythingelsearoundher,like toHimwithout made herrun just of mind think, thisdarkness to ability the when shelost maganaip peRRa nandagopAlan:Hewasthe maganaip peRRa naLLiruL kaN ennai uyttiDumin: Ifyouleav ennaiuyttiDumin: naLLiruL kaN nandagopAlan kaDait talaikkE: nandagopAlan kaDaittalaikkE: kuRumbu SeyvAnOrmaganaippeRRa:Sr SrI PVP gives another anubhavam to illustrate ANDAL's state of mind, and refers us to refersusto and mind, of state illustrate ANDAL's to givesanotheranubhavam PVP SrI ont ofHisparents,andsomi ont ke the raising breasts are telling the gopi-s:“Okay,youcan the raisingbreastsaretelling ke n't get any blame. Also, if you take me there in the daytime, the daytime, therein take me Also,ifyou n't getanyblame. Sri PVP refers us to SrI bhaTTar's aRuLicceyalonthis SrI bhaTTar's to us PVP refers Sri ead after kRshNa.(vishNupurANa5.18.22). ead after 333 a result kaNNan has become such an unruly kid becomesuchanunrulykid a resultkaNNanhas dark hue will blend nicely with the darkness of thedarkness nicelywith hue willblend dark feguard them. KaNNan plays His flute and the the flute and plays His them.KaNNan feguard ng all obstructions. Ka tiruvantAdi 26), and He will come out and tiruvantAdi 26),andHewillcomeout are already scorched by separation from Him? from are alreadyscorchedbyseparation in his land.BecausehedidnOnbuandgot in his raid because themenfolkwhoareguarding t we will go to Him first”. These are behaving Thesearebehaving Him first”. to willgo t we tment facility where people who are stung by tment facilitywherepeoplewhoarestungby about her parents anymore. This is her state state anymore.Thisisher aboutherparents nging to reach Him. Their breastsswellinnging toreachHim.Their s house is full of girls hurt by kRshNan, and isfullofgirls hurtbykRshNan,and s house I nandagOpar did nOnbuandgotasonto I nandagOpardid ate of mind of the gopi-s when akrUrawas mind ofthegopi-s ate of e waters in a river increase in quantity, they they inquantity, waters inariverincrease e r treatment.Allthegirlswhogothurtby r her parents etc. This is the state in which stateinwhich is the This parentsetc. her k. They had to be brought in stretchers and and instretchers Theyhadtobebrought k. one who did the nOnbu. Let him personally one who didthenOnbu. Lethimpersonally e me during daytime,Hewillfeelshyto uDaiya tirumAl tUya vAyil kuzhal OSai vAyil kuzhal uDaiya tirumAltUya kamsan - they did not worryatallwhat they did kamsan- all the forts. As soon as their ears hear hear as theirears alltheforts.Assoon their girls, theAyar-skeepgirls their girls, ght not come out. But if you ght notcomeout.Butifyou NNan’s exquisite beauty NNan’s exquisitebeauty

sadagopan.org sadagopan.org friends will notice the whole incident. So friends willnoticethewholeincident. maybeashamedtoco himself even nandagopAlan அங்ைகத் தலத்திைடயாழிெகாண்டான் yamunaikkaraikkuennaiuyttiDumin i'nguttai vAzhvaiozhiyavEpOi pOgA allAlvAyil gOvindanukku ko'ngait talamivainOkkikkANIr SirumAniDavaraikkANilnANum Sem kaccukkoNDukaNNADaiArttu avanmugattanRivizhiyEn enRu am kaittalattiDaiAzhikoNDAn P C. A இங்குத்ைத வாழ்ைவெயாழியேவேபாய் தலமிைவேநாக்கிக்காணீர் ெகாங்ைகத் ணாைடயார்த்ச் ெகாண்கண் ெசங்கச்சுக் take me to AyarpADi in front of nandagopan's house. house. ofnandagopan's infront take metoAyarpADi doing.Inst up and Iend enjoy watchingwhatyou He migh mischief that so fullof cEri. Heis 3.8. tirumozhi pOnAn”(periyAzhvAr tAn kONDu puga ulagam niRainda uDaiyEn tannai magaL tirumozhi 3.8,1).or“oru kollO” (periyAzhvAr pukkAL puRam mathuraip pOi aTTavan pin without yourknowledge.“illamveRi ODi AS

whoisrevealingHi mAyavan …ThismAyan URAM DDITIONAL யைனக் கைரக்ெகன்ைன ய்த்திமின் வாயில்ேபாகா, க்கல்லால் ேகாவிந்த காணில்நாம், சிமா னிடவைரக் அவன்கத் தன்றிவிழிேயெனன், 12.4

THOUGHTS

FROM S R I UV: take me in the dark of the night. me inthedarkofnight. take 334 RRAlO enmagaLaie’ngumkANEn,mallaraiRRAlO t evenleavemeinthemiddlesomewhereand zhAl tirumagaL pOla tirumagaL zhAl ead of waiting for all this to happen, please forallthistohappen,please ofwaiting ead me out and meet me sincehisrelativesand meet me outand 4). Then you will come searching in Ayar searching 4). Thenyouwillcome mself tome,willonedaytake meaway

vaLarttEn, Se'nkaNmAl Se'nkaNmAl vaLarttEn, look at any lowly human being, butrisewith look atanylowlyhuman red clothes, arecoveredwithdark breasts, which B. A A. F the banks of the YamunA River andleavemethere. the YamunA of the banks the mids in tolive my having of hand. Instead has thecakrainHisbeautiful toanyoneexceptemperumAnwho belong Idon't my mind. mind as you read the vyAkhyAnam). read thevyAkhyAnam). mind asyou leave herwh kOdai and take should the mothers as pleadingwiththemothersthat presents her in theposi them PVP presents anyone else.Sri of at thethought with shame shrinking and thought atHisvery andrising feeling proud withdark tightly eyes closingtheir gOvindan, intelligence. Shetalksof cetana-s endowedwith andfigurative poetically feelings and thoughts Every part of my body belongs toHimand belongs Every partofmybody am kait talattiDai Azhi koNDAn avan muga AzhikoNDAn talattiDai am kait (In thispASuram,ANDALconveysherdeep ROM DDITIONAL S R I S A

T THOUGHTS HAKOPAN “Present day Yamuna bank” Yamunabank” “Present day '

S FROM

TAMIZH S R I PVP:

TREATISE 335 joy when thethoughtof joy when red clothes so that they don't see anyone else, clothes sothattheydon'tsee anyone red t of the current conditions, pleasetakemeto the currentconditions, t of at least for the sake of her suffering children, at leastforthesakeofhersufferingchildren, tion of the suffering children of kOdai, and kOdai, of the sufferingchildren tion of ly to her breasts, and presenting them as as them andpresenting toherbreasts, ly ere gOvindan is. (Keep this poetic simile in is.(Keepthis poeticsimile ere gOvindan shrink at the very thought of my having to ofmyhaving verythought atthe shrink their refusing to look at anyone otherthan their refusingtolookat no one else. As evidence of that, evenmy nooneelse.Asevidenceof : feelings for Him by attributing all her allher feelings forHimbyattributing ttanRi vizhiyEn:This gOvindan goes through through goes gOvindan isafigurative

sadagopan.org sadagopan.org only if He comes with His Azhi in His ha in His Azhi He comeswithHis only if They seemtosaythattheyare particularab seem tosaytheywillnotlookanywhereelse tobeha of anyoneelse.kOdai’smulaigaLseem description ofhoweverypartANDALfeels sorrow-stricken body- sorrow-stricken idu!”). paDugirapADirE kaiyilE to discard{“ivargaL treatedasaballthattheywant isbeing thekingdom these brothers, inthehandsof kingdom; svAni gAtrANilajjayA-rAmA.ayodhyA.97-18,19). praviveSeva of athisincorrect assessment with shame aheavyloadfrom get ridofitlikeunloading to givethekingdomyousincearesointe andtells up bharata, Hegives of the innocence andtellshimthatbharataisinnocent. lakshmaNa accepted thekingdom). ofhaving the injustice kUTam, firsthebecomesangryatbharata,andde Wh shame” toasceneinSrImadrAmAyaNam. Greatness. losingHis being without ofahuman thebody 9.11) -Hetakes - parambhAvam tanumASritam the gItA(mAnushIm supportin Lord kRshNaprovidesthe isperu mAni that purushottaman This suggests samspRSeyamsakAmA'hamtathAkurudayAm SokAbhikarSitai:| gAtrai: “yathAtampurushavyAghram crying. At least fortheirsake,tryandgetmetoHim”. crying. Atleast attheve and reacting suffering my breastsare whopleads onbeha mothers, justlikeamother remaining in His hand! Either way, it is akiller! Eitherway,itis Hishand! in remaining out ofHi bygoing His enemies Azhi kills andcausesevenmo many-fold, beauty increases kOdai; if todestroy bare handsareenough His hand, nowo in Hishandsome He holdstiruvAzhi JustasakaRpagatreewouldlookexqu parihAram. ko'ngait talam ivainOkkik kA fightforthe enjoysherethefactthatnormallySrI PVP intheworld, brotherswould with “shrinking this SrIPVPcompares shrinkwithshame. Theywill kANil nANum: gOvindanukku allAl vAyil pOgA: These are meant only for gOvindan who went after cows aftercows whowent allAlvAyilpOgA:Theseare meantonlyforgOvindan gOvindanukku emperumAnwith kOdai wantstoembrace Siru mAniDavaraik kANil nANum: Theterm mAniDavaraik Siru dRshTi todeserve handsarebeautifulenough EvenHisbare Azhi: am kaittalattiDai NIr: Just as sItA pirATTi wan nd, but may not welcome Him without His Azhi. His Azhi. nd, butmaynotwelcomeHimwithout 336 but emperumAn who has tiruvAzhi inHishand. who hastiruvAzhi but emperumAn his head”. On hearing this, lakshmaNa shrinks shrinks hishead”.Onhearingthis,lakshmaNa out Him so much thatthey will welcomeHim out Himsomuch s hand, and kills His devotee (ANDAL) by (ANDAL) hand, andkillsHisdevotee s bharata's devotion to rAma (lakshmaNah bharata'sdevotiontorAma(lakshmaNah ve like cetana-s endowed with intelligence and like cetana-sendowedwithintelligence ve at the thought of emperumAn vs. the thought vs.thethought ofemperumAn at thethought He also holds tiruvAzhi in His hand, then His in Hishand,then alsoholdstiruvAzhi He en lakshmaNaseesbharataapproachingcitra en ry thought ofHim; theyarelikemychildren lf of her starving children: “Look at how even lf ofherstarvingchildren:“Lookathow Davar. How can He be called “mAniDavar”?Davar. HowcanHebecalled lakshmaNa: “All right, I will just tell bharata justtellbharata I will “Allright, lakshmaNa: rested init,andbharatawillbedelightedto rested re longing in her for Him. ItlookslikeHis re longinginherfor When he fails in convincing lakshmaNa of lakshmaNa Whenhefailsinconvincing rds can describe that beauty. Thebeautyof rds candescribethatbeauty. “Siru mAniDavar” denotes samsAri jIva-s. denotessamsArijIva-s. “Siru mAniDavar” clares torAmathathewillkillbharata(for isitely more beautiful if it also blossoms, if if alsoblossoms, it beautifulif more isitely Lord rAmatriesinvaintoreasonwith her sorrow-strickenbody.Shetells her mayi ||”(sundarakANDam40-3), ted to embrace rAma with her toembracerAmawithher ted horses were out ofhiscontrolwithoutrAma. horses were istotallyoutofhe them atall. kOdai's body behaving tearsandstarted warm started shedding horses rAma, the without hereturned butwhen presence, inrAma's his control under much he willed,andtheyalwaysbehavedas horses as returned withoutrAmaafterleavingHiminthe when he of sumantran the horses example of ஆர்க்குெமன் ேநாயிதறியலாகா poigaikkaraikkuennaiuyttiDumin niruttamSeida pOrkkaLamAga kALiyanucciyilnaTTampAindu nIrkkarai ninRakaDambaiErik kaikaNDayogamtaDavat tIrum kArkkaDal vaNNanenbAnoruvan ammanaimIr!tuzhadippaDAdE aRiyalAgAdu Arkkum ennOiidu P C. A “mama tvaSvAnivruttasyana ekapatni vratan. who wasthe mischief aftermischief;th doing and whokept in human form in His incarnation. incarnation. His in form in human Heappeared eventhough anddifferent wasspecial kOdai. kaNNan to according mAniDavar in yamunA! Him krIDAwith jala having about imagining Maybe sheis called earl thatkOdai yamunai same is the It take me see Hislotusfeetandenjoythem.So Icanactually want tobewhere I here; from feet lotus His imagining of life this with satisfied ushNamaSru pramu’ncantorAmesamp AS pOgA: “Even if I wish otherwise, they won' otherwise, they pOgA: “EvenifIwish

Siru mAniDavar: Thosewhowerebornas Siru mAniDavar: ka pOiyamunaik ozhiyavE i’nguttai vAzhvai

URAM DDITIONAL தம்மைன மீர்!ழ திப்படாேத, தம்மைன 12.5

THOUGHTS

FROM prAvarttantavartmani| S R I UV: 337 rasthite vanam||“(ayodh.69-1) r control without gOvindan, just as sumantra's gOvindan,justassumantra's r controlwithout ier “tUya peru nIr yamunai” (tiruppavai -5). nIr yamunai”(tiruppavai ier “tUyaperu to the shores of yamunA andleavemethere”. of the shores to ey arenotevenforthecakravartittirumagan took Lord rAma to the forest, and when he he wanted them to behave. Theywerevery hewantedthemtobehave. t have it any other way”. SrI PVP gives the t haveitanyotherway”.SrIPVPgivesthe forest. sumantra isanexpert incontrolling forest. sumantra erratically, and sumantra could not control couldnotcontrol erratically,andsumantra menbecauseoftheirkarmAareSiru raikku ennai uyttiDumin: I am not really really not Iam raikku ennaiuyttiDumin:

sadagopan.org sadagopan.org me of my sickness, and it my sickness,and me of hands His gently passes much as so He there. If made aba and hoods kALiyan's of on tothetop working. Instead, please take me to the po find or cure treatment forthisdisease yourselves A. F பாெனாவன் வண்ணெனன் கார்க்கடல் ேபார்க்கள மாக நித்தஞ்ெசய்த ேபார்க்கள மாகநித்தஞ்ெசய்த நீர்க்கைர நின்றகடம்ைபேயறிக் Oh my mothers! None of you can understand or you canunderstand of None mothers! Oh my ROM காளிய ச்சியில் நட்டம்பாய்ந், ச்சியில் நட்டம்பாய்ந், காளிய ைகக்கண்ட ேயாகம்தடவத்தீம், ெபாய்ைகக் கைரக்ெகன்ைன ய்த்திமின் கைரக்ெகன்ைன ெபாய்ைகக் S R I S A T HAKOPAN is guaranteed towork. ' S “Kadamba tree Vrundavanam” “Kadamba tree

TAMIZH

TREATISE nd where kaNNan jumped from the kaDambA tree nd wherekaNNanjumpedfromthekaDambAtree 338 and feel sad that none of your treatments are treatments of your feelsadthatnone and ttlefield out of the dancethatHeperformed of out ttlefield over me that is all what is needed for curing that isallwhatneededfor over me : diagnose the sickness I have. Don't tryto I have. diagnose thesickness

caused thisdisease. thatHe, nammAzhvArsays kOdai's sickness. allthis even theOnewhocaused this disease; theab give them are herrelativesdoesnot her cured.kO toget parihAram and doappropriate asya rAjakulasyAdyayat-tvad-adhInamhijIvitam ||(rAmA.Ayodhya.87-8) “putra vyAdhirnatekaccitparibAdhate| avij~nAtam vijAnatAmvij~nAtamavijAnatAm||” “yasyAmatam tasyamatam matam yasyanaveda sa:| idu” (tiruvAimozhi4.6.2). perumdeyvamiSaippinRinI “idu mikka B. A not for ordinary people. greatness). aRiyAr” -HedoesnotknowHisown referenceto gives aiya’ngAr kRshNasvAmi (SrI He goin is how greatness, His own measuring areignorant”. those who theyknowItare whothink and those know, donot iswhatthey knowthis of trueknowledge ; andhewhothinkshasunderstood 2-3: kenopanishad and shoots. So, in this sense, it is no great surprise that bharatAzhvAn fainted. thatbharatAzhvAnfainted. great surprise itisno this sense, So, in and shoots. vRkshAh” -rAmA.ayodhya. 59-4)andtheywerewi some disease? Thelifeoftheroyaltytotallydepends onyou”- some disease? with inflicted being your body “Is and wasaskinghim: tApam, viraha intense because ofhis was thatit comprehend she couldnot fell downunconscious, So whenbharatAzhvAn same feel thisseparationwiththe could not kousalyA, Even mantharA (kUni). and kaikeyi sl not inducethe Butthisdid down unconscious. tobeseparatedfromLordrAma he wasgoing Arkkum en nOi iduaRiyalAgAdu: ennOi Arkkum en nOi: This is the nOi that only the likes onlythe that the nOi is en nOi:This that He His greatnessissuch “He who has realized that he cannot understand Brahman has indeed understood understood hasindeed Brahman understand that hecannot realized “He whohas isunkno The causeofANDAL'sdisease her relati plight, her pitiful about sad Feeling On the other hand, even the trees were suffe hand,even thetreeswere other On the SrI PVP gives the parallel from SrImad rAmAyaNam. When bharatAzhvAn found out that that out found WhenbharatAzhvAn rAmAyaNam. theparallelfromSrImad gives PVP SrI DDITIONAL

THOUGHTS

FROM Himself does not know it! When He is not capable of of is notcapable it! WhenHe not know Himselfdoes S

It is not only her relatives who can't figure thecauseof relativeswhocan'tfigure notonlyher is It R I PVP: ility to figure out what her disease is. herdisease outwhat figure ility to 339 r aNa’ngADumiLamdeyvamanRu intensity that bharatAzhvAn was going through. through. thatbharatAzhvAnwasgoing intensity of ANDAL can experience; this experience is thisexperience ANDAL canexperience; of pain will not be able to measure the depth of thedepth abletomeasure be willnot pain g tomeasurethe depth of kOdai'ssuffering? Brahman has indeed not understood It. Men It. hasindeednotunderstood Brahman periya tirumozhi 5-2-1 - “tAm tam perumai perumai 5-2-1-“tAmtam tirumozhi periya , he suffered intense viraha tApam,andfell viraha , hesufferedintense the Supreme One, and not any small god, One, andnotanysmallgod, the Supreme who was facing the separation fromrAma, who wasfacingtheseparation ves want to figure out what her disease is, is, her disease want tofigureoutwhat ves ring in resonance to Rama's sorrow (“api (“api sorrow toRama's inresonance ring wn andunknowable,asdeclared in ightest feeling of viraham in the likes of inthe likes of viraham feeling ightest dai tells them that the mere fact that they they mere factthat thatthe dai tellsthem lting, andsheddingtheir flowers,buds

sadagopan.org sadagopan.org can only burn) - a statement that is self-contradictory andcanneverbecometrue. -astatementthat isself-contradictory can onlyburn) “agninA si drenched andsoakedwet withfire- bhakta: praNaSyati”(gItai9-31). “kaunteya tvamevaasminnarthepratij~nAm rAmAjuja devotee oftheLord.Thisisbhagavad ba this arjuna toconvey kRshNaasks fact, Lord ( SrI kRshNasvAmi aiya’ngAr gives support fr support gives ( SrIkRshNasvAmiaiya’ngAr ofmany ontheexperience effectivebased tobe thathasbeendetermined upAyam, means true. thatshetells theparihAram only trytodo can They understanding. Heisbeyond orunderstand; comprehend they can someone whom with thehueofdarkocean. her problem. takecareof to should do caused tell themwho first hasto kOdai think. at trouble, but,sincetheyaresodistressed this has causedherall itisthatkaNNanwho tells themwhattodo.Theycouldhaveguessedthat sparSam to my sick body. sparSam tomy body. sick is notsomethingthatcanbecuredinthoseways. end, becausemyillness formydiseaseinthewaysyouknow, parihAram now. would havebeenasrestlesssheis tillHecomes,when towait kOdai might ask oldandsothey they arenow even though Oritcouldmeanthat mydisease”. and understand -ennOi. proudly term this beusing may ANDAL thatonesh -something bhagavad vishayakAmam can get. pEyAzhvAr indicatesthe same That those who resorttoHimwillneversuffer That thosewho yogam: canreferto(aushadha)prayogam-admi is not her disease of isthecause who person this that termtellsthem oruvan: This One isthat formysickness responsible The person oruvan: vaNNanenbAn kArkkaDal kai kaNDa yogam: This is something thatsh is something This yogam: kai kaNDa that? sheknow And howdoes kara His gives and comes cured isifHe be will way mysickness only The taDavat tIrum: astowhat hermothers To thequestionfrom tofind of trying path in your continue Ifyou suffering. means tuzhadi tuzhadip paDAdE: youtoknow for sufficient not “Themerefactthatyouaremymothersis mIr: ammanai thatonlyshe here -“ennOi”isthekindofdisease kOdai uses phrasethat en nOi:The

tiruviruttam 53 talks about - “deyva nannOi idu”; the sickness is the result of result isthe the sickness idu”; - “deyvanannOi talks about 53 tiruviruttam ThatHisdevoteescansufferislikesayingthatone canget in mUnRAm tiruvantAdi 27): mUnRAm tiruvantAdi in them; they can't measure Himand knowHim. them; theycan'tmeasure 340 om nighaNTu - yogah sannahana upAya). yogah sannahana - nighaNTu om they wereyoungerandofherage,theyalso they ncet” (agnicannotbewet; itcannotsoak; kuru”. Lord kRshNa's words are: “name kRshNa's words kuru”. Lord her plight, they themselves areata loss to her plight,theythemselves her disease, and then tells them what they them what her disease,andthentells sed on his first-hand experience as the true the true first-hand experienceas sed onhis kOdai's suggestion is for a remedy, kOdai isforaremedy,kOdai suggestion kOdai's e has alreadyexperienced e andfoundtobe 's interpretation for the gItA Slokam 9.31: forthegItASlokam 's interpretation all you will end up with is suffering in the inthe all youwillendupwithissuffering is supported by the experience ofmany.In bytheexperience is supported ould love to have. Because of this also, ould lovetohave.Becauseofthisalso, nistration of medicine, or itcanrefer to or medicine, of nistration was close to leaving his mortal body, anantAzhvAn and nambi guha dAsar were coming from from were coming guhadAsar andnambi anantAzhvAn body, mortal leaving his was closeto kaNNan; thewholelake bank lookedlikea where they heardthenews.Therewas noonewho jumpedonkALiyan' kaNNanhad they heardthat kALiyan' to hasgone heard thatkaNNan folks as theAyarpADi “Assoon head. Howso? lakenortokALiyan's the of thelake,andnotto BhaTTar.Theterm whointurnquotes nampiLLai anubhavamthatSrI “Neither” isthebeautiful of kALiyan, hood it the Is is thebattlefieldhere? hoods. top ofthesnake's end. from startto snake. Thewholethingisscaryright ferocious of this thehoods cangetaccurateaimat sothatHe tree ofthe branch topmost was fastasleep withabigsnore,climbsthis treeis Getting upontopofthispoison-soaked kALiya poisonous the lakewhereintensely toHim. supportive be that can things where I cando the place me to forme,take irrelevant parihArams arrows). on His chestandsh arrows bybearingthem orb)givethemtoHimself(asHe enemies), varuNasurrendered, at varuNafirst,butwhen enemies two ways:a) Heeithergivesittothe karma phalan?” withalltheir associated throughthesuffering hadtogo thenstill and to Him, surrendered anyone heardofacase samsAra forever?Has Him andthengotseparatedfrom tiruvaDigaL, aDaindAnai nALum aDaindu” nALumaDaindu” aDaindAnai kaDaindAnaik kAraNanainIraNaimElpaLLi kArE malindakarumkaDalai-nErE “ArE tuyaruzhandAr A similarbhAvamisillustrated inanother Which arises: question Theinteresting karaikku: poigaik Seida niruttam pOrkkaLamAga jumpsand pAindu:He naTTam kALiyan ucciyil nIrkkarai ninRakaDambaiEri:Becauseth creating of Instead uyttiDumin: nIrkkarai … willnot -“mybhaktan Thus, Hiswords oneof toHimthrough who surrender BhagavAn takescareoftheresidualsinsthose “Has anyoneeverheard ofanydevo ? tunbuRRArANDaiyAr? 341 battlefield strewnwi get destroyed”-willneverbefalse. poison-soaked kaDamba tree, andgoestothe kaDamba tree, poison-soaked tee who has surrendered at emperumAn's tee whohassurrenderedatemperumAn's did when He bore the brunt of bhagadatta's ofbhagadatta's whenHeborethebrunt did of His devotees (just as He aimed His arrows (justasHe His devotees aimed Hisarrows of s lake, they came running to stop Him. When Him. When stop to s lake,theycamerunning itselfscary.He wakesupthekALiyanwhich ielding arjuna from being touched by those those touchedby from being arjuna ielding or is it the lake in which kALiyan was living? orisitthe lake in kALiyan was living? which e kaDamba tree had grown on the banks of on thebanks had grown tree e kaDamba where one has committed lotofsins, then where onehascommitted PVP gives to us, conveying the narrationof conveying tous, gives PVP narration by SrI PVP. When emperumAnAr narration bySrIPVP.When emperumAnAr because of sins and fell into the narakam of andfellintothe narakamof ofsins because n resided, it had become poisonous itself. itself. poisonous had become it resided, n He justdivertedthearrowsatvaruNa's s head, they just swooned in the same place in thesameplace head, theyjustswooned s unwanted results from doing useless and uselessand doing from results unwanted could stayalive toreachthelakeand stop “pOrkkaLam” really refers to the shores “pOrkkaLam”reallyreferstotheshores lands precisely with His feet right on on His feetright with precisely lands th dead bodies.” th deadbodies.”

sadagopan.org sadagopan.org folks; so, please take me there”. pleasetakemethere”. folks; so, I co clearmind, a herewith being of “Instead that kArkkaDalvaNNancangive me Hiska and gopis,willhelpheraswell. him,a who sparedkALiyananddidgoodfor to her.The same kaNNanwhorejuvenated th better than the life with full conscien better thanthelifewith faints beca than wheresheisnow.Evenif is nottheplacewhereshe candojalakrIDaiwith Even can touchherandcure ofherdisease. be seen by Him. In the current pASuram, she is asking them to take her to Him so that He “nATyam” or“nRttam”. well getdown! away, thenhe wasnotgoingtodieevenafterju suicide atreetocommit of climbing to think lifelongenough could keephis guha dAsar ifnambi that commented anantAzhvAn suicide. dAsar guha nambi Onhearingthis, tirunADu. thenewstoth communicated some people theywere When have hisdarSanam. to tirumalai pattaviloSanattu uyttiDumin nOkkukkoLLum pArttu irunduneDu vENDuaDiSiluNNumpOduIdenRu vErttup paSittuvayiRuaSaindu pakkalpOgEenRu iruDIkESan IrttiDuginRa ennaivandiTTu kAyAmalarumkamalap pUvum kAr taNmugilum karuviLaiyum P D. A C. A AS poigai: referstoasection poigaik karaikku ennai uyttiDumin: Oneinterpre poigaik karaikkuennaiuyttiDumin: tuzhadip paDAdE: There is no need for the tuzhadip paDAdE:Thereisnoneed that isus naTTam thattheterm PBA notes SrI ANDALaskedtheel In thepreviouspASuram, URAM DDITIONAL DDITIONAL 12.6

THOUGHTS THOUGHTS of YamunA River( amaDu). of YamunA

FROM FROM ce that she is going through now. thatsheisgoingthrough ce S S R R I UV: I PBA: 342 etc. after hearing that emperumAnAr had passed hadpassed etc. afterhearingthatemperumAnAr nd the samekaNNan whohelpedallthegopasnd the uld go there and faint like the other AyarpADi AyarpADi other likethe faint go thereand uld em thatemperumAnArhadalreadyreached e deadanddry kaDamba tree,thesameone use of the poisonous atmosphere there, it is itis there, atmosphere poisonous of the use mping fromthetreetop,andsohemightas if thisreservoirofwaterwherekALiyanlived climbed atreetojumpfromitandcommit elders to be concerned of what will happen willhappen ofwhat tobeconcerned elders almost close to the place of emperumAnAr, totheplaceofemperumAnAr, almost close ra sparSam”. Analternatera anubhavamis: ed here is derived from the samskRt word fromthesamskRtword hereisderived ed Him, still it is better to be close to Him ders to take her toaplacewhereshecan her totake ders tation is:“Leavemeontheriverbankso tation go to Him. go to indriya-s havealreadyleft herinsearchof ha thatHisbrother shall treadonthepath departsandle lakshmaNan sorrow when filled with iLaiya perumAL,“adyaivaah is. th whom to Him havegoneafter her indriya-s pOgE enRu”(gonearkaNNapirAn's side).All pull pull me”.Whatdotheysaywhen hands, feet and redlips. hands, feetand B.A A. F கார்த்தண் கிம்கவிைளம் பார்த்திந் ெநேநாக்குக் ெகாள்ம் பார்த்திந் ெநேநாக்குக் வயிறைசந் பசித் ேவர்த்ப் ஈர்த்தி கின்ற ெவன்ைன வந்திட் and kAyA malar. and kAyA is gropingfo throughwords, beyond comparison tothedark-hued tirumEni His kariya comparing 10.23indetail). bhAgavatam in SrImad described is incident beingti foodtoHimforeatingafter to bring wherehungrykaNN kshetram, the ‘bhaktavilocana’ keep me ofHisexquisitelybeautifulformand After all,ourjIva-sbelong toHim.Theupani rAmAyaNam uttarakANDam(107-3)talksab rAmAyaNam IrttiDuginRana ennai vandiTTu: “Alltheseobj ennaivandiTTu: IrttiDuginRana kamalap pUvum ….: ANDAL uses thelotusflow kamalap pUvum….:ANDALuses kAr taN mugilum karu viLaiyum kAyA malarum kamalap pUvum: kOdai starts kOdaistarts pUvum: kamalap kAyAmalarum viLaiyum karu mugilum kAr taN flower, kA karuviLai cloud, “The dark,rainy DDITIONAL ROM பத்த விேலாசநத்ய்த்திமின் ேவண்டசி ண்ம்ேபா,ஈெதன் டீேக சன்பக்கல்ேபாேகெயன், காயா மலம்கமலப்ம், S R I S A

THOUGHTS T HAKOPAN

' FROM S am gamishyAmi lakshmaNena gatAm gatim” (SrI rAma is is (SrIrAma gatAm gatim” lakshmaNena am gamishyAmi

TAMIZH S R I PVP:

TREATISE Him, and now she wants to follow their path, and and follow theirpath, to Him, andnowshewants 343 me towards Him? They say “iruDIkESan pakkal pakkal They say“iruDIkESan Him? me towards s gone and He shallalsodepart).ANDAL's andHe s gone ey belong, she should also be going where He ey belong,sheshouldalsobegoingwhereHe red fromtakingthecowsforgrazing”.(This prodding metowardsHim. prodding

these objects are telling ANDAL that once once these objectsaretellingANDALthat yA flower and lotus flower keep reminding keep flower andlotus yA r other comparisons like karu viLai flower karuviLai like comparisons r other clouds first, and finding that His beauty is thatHisbeauty clouds first,andfinding shad-s declare that just as our SarIram is declarethatjust asourSarIram shad-s out thewayrAma followedHisbeloved : ects appear in front of me and forcefully me andforcefully of ects appearinfront an is eagerly waiting for the Rshi-patni-s for theRshi-patni-s waiting an iseagerly aves to go to heaven, and says that He He aves togoheaven,andsaysthat er to describe His avayava-s: His eyes, Hiseyes, Hisavayava-s: todescribe er Pleasetakemeto

sadagopan.org sadagopan.org vilOcanam where kaNNanissolo vilOcanam where of taking bhAgyam does notwanttolosethe Seyvan” (N ALum AyiramAk koDuttuppinnum nURu peRilnAnonRu SeydiDap daughter offered-“inRuvanduittanaiyumamudu the sakeofduty.ThefoodthatRshi-p kAryam,was of thesvAmigaLwhocomesforpitR is which havir-bhAgam acceptance byHimofthe andHewouldacceptitasamatterof bhAgam, love. Later on, whentheRshi-swouldfinish He ateitwithgreatlove,kOdaicalls it “vEN it ina andfinish fondness eat itwithgreat Him withlo to getfood.Theywillbringfood kaNNan engage intheirownyAgamworks.Then, by togetfood.Theywill ignore His fr send Hewill hungry, walk andaretired long fromthe startperspiring them grazeforawhileinplace;whenHeandHisfriends thecattlefa kaNNan wouldtake koLLum: nOkkuk who is for ever living in His tirumArbu. These thoughts arise and allmyindriya-s me arise push Thesethoughts His tirumArbu. who isforeverlivingin likeHisface,eyes, redlips,Hisha His body softness ofthe tirumEni. Th pushpa sukumAran's getto when Iwill of thinking clouds, Icry praise me saying I went to take to saying Iwent praise me bhakta vilocanamwhereHeiswaitingforfood is justto quench my viraha tApam resultingI do Makesure that my svarUpamasawoman. fromseparation fromHim. Takethere, noonewillthinkillofmeashaving me to a place - br them to when Heislookingfor Him to feed acontroller. origin nor body, andHeforwhomthereisno controllerofour ca adhipah” forthejIvawhois - HeWhoistheOriginandController karaNA “sakAraNam SvetASvatara upanishad6-9: -Hefor “yasya AtmA SarIram….” isthe thejIvAtmA the jIvAtmA, for the body C. A Who enjoys this association”. iseage Who hertohRshIkeSan elders totake aDiSil vErttu paSittuvayiRuaSainduvENDu of Thewives …..uyttiDumin: vErttu paSittu “The dark-hued cloud etc remind meofem cloudetcremind “The dark-hued her is asking “ANDAL thus: pASuram ofthis summary one-line acrisp gives SrI UV DDITIONAL

THOUGHTS

FROM food toHimfulfillHishunger. thesecowherdsaskingforfood vingly waiting expecting food. food. waitingexpecting vingly S R I UV: 344 sought Him and gone to Him voluntarily against against toHimvoluntarily sought Himandgone embrace kaNNan. The flowers remind me of the me of the remind The flowers embrace kaNNan. SarIram for paramAtmA.- bRhad samhitA 5-7-22: for paramAtmA.-bRhadsamhitA5-7-22: SarIram great hurry (indicating His great hunger).Since Hisgreat great hurry(indicating rly waiting for the union one paTTai cORu (cooked rice block)topatta one paTTaicORu(cooked Du aDisil” - food offered and taken with great offeredandtakenwithgreat -food Du aDisil” atnis offeredwasliketheoneperiyAzhvAr's nds, His tiruvaDigaL etcand also tiruma’ngai nds, HistiruvaDigaL ing food for Him. If you take me and leave me me andleave take Ifyou Him. for ing food their yAga karma and offer Himthehavir- theiryAgakarmaandoffer not get any ignominy that I went to where He went towhere I ignominy that not getany ve; as soon as He receives the food, He will ve; assoonHereceivesthefood,will from the Rshi-patni-s, uNNum pOdu IdenRu pArttu irundu neDu irundu pArttu uNNumpOduIdenRu all the Rshi-s go to all theRshi-sgo T 9-7). Being periyAzhvAr's daughter, she T 9-7).BeingperiyAzhvAr'sdaughter, whom the jIvAtmA is the body; body; isthe jIvAtmA whom the done through kAmya karmA is just like that karmA isjustlike kAmya done through perumAn's tirumEni; when I see the cold tirumEni; whenIseethecold perumAn's iends to the Rshis' Asramams that are close thatareclose Asramams Rshis' iends tothe e lotus flowers make me remember parts of parts remember me make flowers e lotus duty, not as vENDu aDiSil. This act of This duty,notasvENDuaDiSil. dhipa adhipah, na cAsya kaScit janinA na kaScitjaninA na nacAsya dhipa adhipah, would send Hisfriends to the Rshi patnis hes his legs and eats the offered food for food for offered legsandeatsthe hes his r into the forest for grazing. He will let Hewill forestforgrazing. r intothe , andinstead,will to continue young cowherd kRshNa young cowherd with Hisdevotees,and so that people would so thatpeople மனங்குைழம் திாிம் வண்ணம் ennai uyttiDumin pANDi vaDattu paNNazhiya baladEvanvenRa SUTTat taNiyum pilambantannaip taN amtuzhAiennummAlaikoNDu Oda nIrvaNNanenbAnoruvan uNNal uRAmaiyumuLmelivum vAiveLuppum mAnam ilAmaiyum vaNNam tirivum manamkuzhaivum P D.A herwithpURNAnubhavam. should enjoy emperumAn to Himwithoutprocrastinatinganyfurther”.Sr (in-law'splace),canI wait hereandto pukkaham forme,pe waiting back. Heisthere long time Rshi been likethose had food toHim?Ifyou Don'tyouknowhowRs saying “ahamannAdah:” or“annam” Youcanoffermeas“food” indriya-s. exerting my indriya-sare so withthesamepush mymoth towards Him.Itwouldbenicerifyou, தண்ணந் ழாெயன்ம் மாைலெகாண் தண்ணந் ழாெயன்ம் மாைலெகாண் உண்ண றாைமள்ெமம் Rshi-patnis day after day at midday when He went with his cowherd friends. friends. Hewentwithhiscowherd day afteratmiddaywhen Rshi-patnis whereHewas kshetram isthe bhakta vilocanam tothedirection glancing over be would kaNNan time, Everyday,duringtheexact andwouldbehungry. the cattle grazing that ka every dayduring noontimeknowing jIyar' maNavALa and narratesSrI bAgavatam AS

SrI PBA explains in detail theabove-mentio detail in PBA explains SrI

One meaningforthewordbhaktainsamskRt URAM DDITIONAL ஓதநீர் வண்ணெனன் பாெனாவன், வாய்ெவள்ப்ம், மான மிலாைமம் 12.7

THOUGHTS

where they would come with food. where theywouldcomewith FROM S R I PBA: 345 NNan would come to the banks of yamunai for for ofyamunai wouldcometothebanks NNan rspiring and all hungry for me. Instead of going going of me. Instead allhungryfor and rspiring patnis, my father would have sent me to Him me to sent wouldhave my father patnis, I UV's anubhavam here is: kOdai wishes that hereis:kOdaiwishes I UV'sanubhavam s upanyAsam: The Rshipatnis brought food food brought TheRshipatnis upanyAsam: s ers, who are supposed to take me to Him, do whoaresupposedtotakemeHim,do ers, on me. It is our duty to serve iruDIkEsan's iruDIkEsan's dutytoserve our me.Itis on ned story from the 10th chapter of SrImad the 10thchapterofSrImad storyfrom ned to Him. He will also eat with great hunger toHim.Hewillalsoeatwithgreathunger expect Him to come to me? Please take me expect Himtocomeme?Pleasetakeme is cooked rice; vilOcanam means look, so rice;vilOcanammeanslook,so is cooked waiting for the offering of food from the the from offood the offering waiting for hi patnis like you got blessed by serving likeyougotblessedbyserving hi patnis

sadagopan.org sadagopan.org B. A A. F பண்ணழி யப்பலேதவன்ெவன்ற not weaken because ofhavingso not weaken is watching Hisbrother's heroic feats. He kaNNan when Icanjoin sothat pralambAsuran, wherebalarAmandestroyed pANDIram, dothat)atleast (Sinceyoucannot on Hisbody. if Iwearthecool,beautiful,tula cured only in mymouth,thelossofappetite,inab caused by the separation from kaNNan, andtheresultingfeebleness caused bytheseparationfromkaNNan, pOdum uNDu… Note in particular the reference to vAippuRam veLuttu). uNDu…NoteinparticularthereferencetovAippuRam pOdum uDamboDutalaiularivAippuRamveLuttuoru (mASuDai of allthatshe through isgoing 1-8, pASuram items suchasbetelleaves.InNT else-isalllost.naturally tofemininity,nomatterwhat vaNNam tirivu,manamkuzhaivu, etc.,willvanish. vaNNam elsetocomparewith,and thenput who hasnone of kaNNan fromthetirumEni istaken Ifthisbestofgarlands most coolandbeautiful. being is alsothebest everyone, HistiruttuzhAimAlai Him. Him orabove is On He that signifies to“oruvan” the reference my beautyresultedbecauseofthismostexqui manam kuzhaivum: The weakness of my heartth Theweaknessof manam kuzhaivum: separation. the resulted from thathas Thepaleness tirivum: vaNNam The lossofcolorinmybody,mentalwe uNNal uRAmaiyum: “Thelackofinterestin uNNal uRAmaiyum: thepleasure hasavoided andwhitebecauseshe ispale mouth kOdai's vAi veLuppum: completelossof the ilAmaiyum: mAnam taN antuzhAi ennum mAlai koNDu SUTTat taNiyum: Just as He is the best among thebestamong is JustasHe taNiyum: SUTTat mAlai koNDu ennum taN antuzhAi in Allthis loss Ocean-huedOne”. incomparable oruvan:“The enbAn vaNNan Oda nIr of j~nAnam. thedeterioration uL melivum: ROM DDITIONAL பாண் வடத்ெதன்ைனய்த்திமின் சூட்டத் தணிம்,பிலம்பன்றன்ைனப் S R I S A

T THOUGHTS HAKOPAN '

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TAMIZH mething or losing something. something. or losing mething S R I PVP:

TREATISE 346 si garland that the ocean-hued kaNNan has worn worn has the ocean-huedkaNNan si garlandthat sitely beautifulkaNNan(seethecontrast).Also akness, my defamed femininity, the whiteness thewhiteness akness, mydefamedfemininity, ANDAL has made referencestoasimilarlist ANDALhas please takemetotheAlamaram(tree)called among garlands in its fragrance, andinits its fragrance, in garlands among ility to think intelligently - allthesewillbe ility tothinkintelligently- e of a kind and there is no one else equal to no oneelseequal is kind andthere of a e on my body, all the problems I have, suchas on mybody,alltheproblems I accam, maDam, nANam etc thatbelong nANametc accam, maDam, eating”. Thelack eating”. : at is normally strong and generallydoes strongand at isnormally

of food consumption consumption of food childhood). of killinghim,whilekaNNana the intent forms the phrase “..oruvan tuzhAi ennum mAlai koNDu SUTTa”; that is how he explains the thatishowheexplainsthe mAlaikoNDuSUTTa”; “..oruvan tuzhAiennum thephrase forms took place. called pANDiram. balarAman, theelderbrotherofkaNNan,killedth C.A

(Pralamban was destroyedbybalarAmanwhen (Pralamban koNDu vs. “oruvan “oruvan mAlaikoNDu” paNNazhiya baladEvan pilamban tannaip DDITIONAL

THOUGHTS

ANDAL is asking her elders totake is askingherelders ANDAL “thaNNanthuzhAi soodathaNiyum” “thaNNanthuzhAi

FROM S R I UV: 347 nd balarAman were nd balarAman grazing the were cows intheir venRa pANDi vaDatttu ennai uyttiDumin: uyttiDumin: vaDatttu ennai pANDi venRa SUTTa”: SrIUVcombines thewordsand e asuranpralambaninthevicinityofatree the former carried balarAmanawaywith the former carried her to the place where this incident wherethis the place her to

sadagopan.org sadagopan.org in milk]] their childhoodpranks especially in inseparable Akau guNaih prabhUtair apRthak bhUtAh stotra daSAvatAra -SrI sUkti deSikan's SrI rAmapirAn's feat is in the same spirit. samespirit. the featisin rAmapirAn's is iLaiyaperumAL doneby bha'ngam theSurpaNakA that AzhvArs'anusandhAnam brothers. is thosefeats kaNNan performed that saying ka pilambanaiyum kadakkaLiRum marudum pozhil says“tEnugan kaNNan. PeriyAzhvAr done by namely, that it is more appropriate namely, thatitismoreappropriate hasthech UV Him,SrI and bewith Him to see wants ANDAL itonher.Since mAlai thatHehasworn,andthenput thetuzhAi should bring mAlai” to refer word“o the PVP, SrI by given interpretation explicitly herwiththe tulasi personally anddecorate to heexplainsthat Inotherwords, pASuram. HismAlai, and ANDAL's request to the elders was that they gOvardhanattuennaiuyttiDumin koRRak kuDaiyAgaEndi ninRa mazhaitaDuttuk kAligaLuyya kaRRana pESivaSavuNAdE EccukkolO? pAvigALu’ngaLukku uNDAn paRRi uraliDaiAppum SadiyumAgappeRRAn kADuvAzh kaRRinam mEykkavummEykkap peRRAn P D.A bringing it and garlanding her with this mAlaiHimself”. herwiththis garlanding it and bringing Himself. “HisreceivingthemAla the garland bringing is He means theterm“koNDu” interpretation, UV’s SrI has worn;With AS

[[This inseparability betweenkaNNanand [[This inseparability It issometimesclaimedthatthepralambA [[Recall that she is“SUDikkoDuttanAcciyAr”]]. KoNDu: In SrI PVP’s interpretation, koNDu me koNDu interpretation, PVP’s SrI In KoNDu: URAM DDITIONAL 12.8

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FROM i thatshehaswornonher, to combine “oruvan” with “SUTTa”. combine “oruvan”with“SUTTa”. to S R I PBA: 348 m Slokam 9 - kshIram SarkaravA ivayAbhih SarkaravA kshIram 9- m Slokam it is ANDAL's desire that He should come pilamban kALiyan ennum” and “karuLuDaiya and“karuLuDaiya ennum” kALiyan pilamban mArakam asvadanta …” - the two were …”-thetwo mArakam asvadanta garland afterHehaswornthem.Inthe garland ruvan” wascombinedwi sura vadam done by balarAman was indeed by balarAmanwasindeed done sura vadam to show the inseparability between the two two betweenthe inseparability the to show like the inseparability of the sugar dissolved sugardissolved ofthe like theinseparability balarAman is nicely captured in svAmi balarAman isnicelycapturedinsvAmi osen the interpretation that he has given, that osen the interpretation he hasgiven, Diya mAvum”.Inreality,thereasonfor ans the elders bring the garland thatHe theeldersbringgarland ans

wearing itHimself,andthen th `mAlai' -”oruvan `mAlai'-”oruvan th forest was His own choice. own choice. wasHis forest case InmykaNNan's by Hisfather”. the country wanted tomakeadversecommentsonLordrA with thecows. andwaterintheforestsspenttime birth intheAyarkulam,andwentlookingforgrass remove the to if themselves.As after looking happy look Hefeltimmensely uganda kALai”), tA Just padam. as tiruneDum being inparama Ayar dEvE”-HeappearedintiruAyypADia Heis“tivattilu 10-3-10declares, tiruvAimozhi looked after by nitya sUris; He is “vAn iLav Ayar kulamfromthewrathofIndra”. He malaithat the gOvardhana please takemeto Do Is thatallyourintelligencelevel? faults? “Oh,sinn inreturn: chidesthem she mad and bybein gotpunished caught stealingbutterand in in thecasteofcowherdsliving was born B. A A. F ேமய்க்கப்ெபற்றான் ேமய்க்கிம் கற்றினம் ெகாற்றக் குைடயாகேவந்திநின்ற ெகாற்றக் கற்றன ேபசிவசணாேத பற்றி ரைடயாப்ண்டான் “Why are you pining for this kaNNan who has th whohas kaNNan this for “Why areyoupining paRRi: In order to destroy the marudam trees. themarudam todestroy paRRi: Inorder At leastinrAmaavatAram,whenLord The women folk try to advice kOdai against her wanting to go to kaNNan. They ask her: They askher: to kaNNan. go to herwanting against kOdai to advice folk try The women kaRRinam mEykkavum ….AgappeRRAn: In trut mEykkavum kaRRinam ROM DDITIONAL ேகாவர்த் தனத்ெதன்ைனய்த்திமின் மைழதத், ய்ய காக பாவிகாள் !உங்கக்ேகச்சுக்ெகாேலா, காவாழ் சாதிமாகப்ெபற்றான், S R I S A

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TAMIZH S R I PVP:

TREATISE 349 the forest and away fromhome,andwhogot forest andaway the m paSu nirai meyppu uvatti se’nkanivAi e’ngaL e’ngaL meyppu uvattise’nkanivAi paSu nirai m not get any more chidings from me. Instead, Instead, me. from chidings more getany not araSu” (periyAzhvAr tirumozhi 3-6-3).But,as araSu” (periyAzhvArtirumozhi “deficiency” that He was never born, He took He took born, He wasnever “deficiency” that NDakam - 16 declares (“kanRumEyttuinidu 16 declares NDakam - ma couldsaythat“Hewas driven awayfrom nd loved the grazing of the cows more than cowsmorethan ofthe loved thegrazing nd ers! Why are you looking at His guNams as as HisguNams lookingat ers! Whyareyou g tied to a mortar?” This makes kOdai very very makes kOdai This amortar?” tied to g held like an umbrella to save the cows and ing after the cows that were incapableof ing afterthecowsthat e livelihood of just e livelihood ended up living in the forest, those who thosewho intheforest, upliving ended , even this cannot be said, and His life in , eventhiscannotbesaid,andHislifein : h, He is the Prince who is served and Princewhoisservedand h, Heisthe

looking after cows, who looking aftercows,

sadagopan.org sadagopan.org Him a hand and thusassistHim. Him ahand is He which mountain location ofthegOvardhana tiruppAvai 24]. tiruvAimozhi 3-3-8;ANDALpaystributeto -periyAzhvAr tirumozhi3-4-4 kAtta pirAn” Anirai [Heis“kunRueDuttu theothers! He wasbentonprotecting His strain, of thinking rains),Hetookth from theincessant protected (who cows andtheequallyignorantcowherds and get return-chidings from me. from and getreturn-chidings the Only One who can relieve them from this the OnlyOnewhocanrelievethem C. A samsAra bandhasthitimokshahetu:”(SvetASvataraupa.6-16) kshetraj~napatirguNeSah “pradhAna this is His mahA guNam, and you ignorant andyouignorant mahA guNam, His is this take it it directly,Hedecidedto get did not that, justtopleaseher. could notrelieveHimselffrom nanadagopan’s house) even whenHewasjust ofcrawlingage.Hecorrected the gOkulam house)even nanadagopan’s asura(whointegrated He killedthe finger, and the cows,Heeasilydestroyed vatsAsuran,He beaten up.Sinceyouare great sinners,youarenot and inforest,thatHewascaught from home Him instead! defaming youare E’ngiyaeLivE), irundu iNaindu uralinODu bound ofHisbeing attheverythought who faint SiSupAlan. as muhUrtam all borninthesame youarethatyo sinners Whatgreat mahA guNam. is thecauseofbo the paramAtmAwho koRRak kuDaiyAga Endi ninRa gOvarttanattu ninRa Endi koRRak kuDaiyAga kAligaL uyya mazhai taDuttuk koRRak kuDaiy koRRak taDuttuk mazhai uyya kAligaL ural iDai Appum uNDAn: In truth, He is the One who binds the jIva-s in samsAra, and thejIva-sinsamsAra,and Intruth,HeistheOnewhobinds ural iDaiAppumuNDAn: He longed for the butter that had been touched by people who loved Him, and when He by peoplewholovedHim,andwhen thathadbeentouched He longedforthebutter “With your poor knowledge, all you can seeis knowledge, allyou poor “With your Don'tuseall kaRRana pESivaSavuuNAdE: toa betied But HedecidedtoletHimself Heis qualities; auspicious Heisfullofcountless andthejIva; forprakrti (He isthesvAmi pAvigAL: Every single thing that youcount Everysinglethingthat pAvigAL: u’ngaLukku Eccuk kolO: Since you think of good Eccuk kolO:Sinceyouthink u’ngaLukku DDITIONAL

THOUGHTS

FROM S R I UV: ndage of samsAra orreleasefromit). of samsAra ndage 350 beings consider all these as His blemish. consider alltheseasHis beings Himself, andlet Himself betiedandbeaten.All “kunRu kuDaiyAi eduttAi guNam pORRi” in pORRi” guNam eduttAi kuDaiyAi “kunRu and “kunRam EndikkuLirmazhaikAttavan”- bondage also, as declared in the : upanishads: also,asdeclaredinthe bondage e mountain and held it as an umbrella; without held itasanumbrella;without and e mountain lifted the gOvardhana mountain with His one one withHis thegOvardhanamountain lifted stealing butter and was tied to a mortar and toamortar and wastied butter stealing Instead of being like ones born in our kuDi, kuDi, ones borninour ofbeinglike Instead himself in the two marudam trees in front of treesinfront twomarudam inthe himself mortar by an Aycci, and pretended that He by anAycci,andpretendedthatHe mortar u are not able to realize this simple fact! u arenotabletorealizethissimplefact! do not even realizethattheyarebeing do noteven to the mortar - (tiruvAimozhi 1-3-1 “ettiRam 1-3-1 -(tiruvAimozhi to themortar against HimisinfactanexampleofHis holding single-handedly, so that I can give give I can sothat single-handedly, holding your “knowledge” to heap blame on Him, toheapblameonHim, your “knowledge” that He looked after cows, Helivedaway thatHelookedaftercows, able to realize that even while looking after able torealizethatevenwhilelooking Aga Endi ninRa: In order to protect the to Inorder ninRa: Aga Endi ennai uyttiDumin: Take me to the ennaiuyttiDumin:Takemetothe traitsasbadones,itlookslikeyouare through a different grouping of words in th ofwords adifferentgrouping through without knowing the significance of it”. of thesignificance without knowing which Hetooktothis mAnavAH” natemuhyanti tameva prapadyante puNy with aregifted who those but profession, will getth are sinners cows”. Onlythosewho the ofgrazing tooktotheprofession He intentionally and keepthemfromrealizingHim, “Eykka, kaRRinammEykkavum as EykkappeRRan”,andregroupsthewords mEykkavum UV usesthepATham“kaRRinam His behind purpose specific no profession with and theeldersarenotabletoseeHisgreatness auspicious kalyANaguNa-ssuchasHisextr His grazingthecowsoutof of mEykkappeRRAn –Hetooktotheprofession mEykkavum see Hisgreatnessbydesign,mAyA”. willnot likeyou sinners that Hemakessure Perhaps, instead. Himalone worship thus pUjAand do gOvardhana them andmade other devatA-s wealthinworshipping alltheir werespending who residents SrI PVP looks at the first line of the eight lines in the pASuram as “kaRRinam as “kaRRinam pASuram lineoftheeightlinesin first SrI PVPlooksatthe instance of another we have In thispASuram

profession. ANDALtells the elders:“D “Present Day GovardhanaGiri” “Present Day (mEykkalum) peRRAn” – “In order to deceive the sinners (mEykkalum) peRRAn”– “In ordertodeceivethesinners e pASuram than the one usedbySrIPVP. thanthe e pASuram 351 eme soulabhyam, sauSIlyam, vAtsalyametc.,” soulabhyam,sauSIlyam, eme am will am not be subjected to thismoham “ye – choice, other than Hisnaturalgreatness.SrI choice, other in this action. In other words, He chose this this Hechose words, In other this action. in e moham that He is involved in a lowly e mohamthatHeisinvolvedina . In other words, there was a purpose for . Inotherwords,there an alternate interpretation by SrI UV UV alternateinterpretation bySrI an on’t talkillofHisprofession

sadagopan.org sadagopan.org koRRakkuDaiyE” (periyAz on theseactsofHis. the elders telling basisfor stronger gives a thus insultsthattheelders the lowly for condemning ஊட்க் ெகாடா ெசப்பனாகில் ெசப்பனாகில் ெகாடா ஊட்க் in the act of stealing the butter, andthengotti in theactofstealing thepeopleofforest”. birthamong chose totake ofthe well,andforthepurpose forests tolive making purpose of the explicit peRRAn” –“With UV rearrangesthewordsandlook guNa-s. Sri inth thatlives theAyarkulam in take birth and thus find these as reasons tobelittleHim. theseasreasons and thusfind acts,whil thegreatnessbehindthese understand would andonlythedevoted He did, things He didallthe for which purpose again aspecific that hegottiedtothemortarataveryearly thepurpos mean –“For phraseto the interprets mi easeof His of access,simplicity, ease of His கிளிெயப்ேபாம் கூட் ந் tuvarApatikkuennaiuyttiDumin SUzhndutOnRum SUTTuyar mADa'ngaL nanmaiizhandutalaiiDAdE u'ngaL nATTil talaippazhieydi kUvum ulagaLandAnenRuuyarak UTTak koDAduSeRuppanAgil azhaikkum enRu gOvinda!govindA! kUTTil irundukiLieppOdum P நாட்ல் தைலப்பழி ெயய்திங்கள் நாட்ல் தைலப்பழி ெயய்திங்கள் AS koRRakkuDai: This is in remembrance of her father's statement “gOvardhanam enum enum “gOvardhanam ofherfather'sstatement in remembrance Thisis koRRakkuDai: For ‘paRRi ural iDai Appum uNDAn’, SrI PVP gives the interpretation – “He got caught –“Hegotcaught theinterpretation SrIPVPgives uNDAn’, iDaiAppum ural For ‘paRRi as“HeWhochoseto AgappeRRAn’ Sadiyum ‘kADuvAzh thephrase interprets PVP SrI These interpretationsarechosenbySrIUVwi URAM 'உலகளந் தான்'என் யரக்கூம், '

ேகாவிந்தா !!'என்றைழக்கும், 12.9 hvAr tirumozhi3-5) 352 e forests”, again because of His naturalkalyANa of e forests”,againbecause age as a child”. Thus, the interpretation reflects reflects age as achild”.Thus,theinterpretation virtuous people among them to enjoy Him, He themtoenjoyHim,He among people virtuous ed to the mortar”, andth tothemortar”, ed that they are wrong in talking ill of Him based illofHim in talking theyarewrong that s at the phrase as “Aga, kADu vAzh Sadiyum as “Aga,kADuvAzh thephrase s at e of destroying anasur of destroying e are heaping on Him foreachofHisacts,andare heapingon xing with the lowliest of people, etc.SrIUV xing withthelowliestof these forests grow well,forthepeopleof these forests e the sinners would notseethegreatness, e thesinners th thespecificpurposeofgivingareason a (paRRi), Heensured a (paRRi), is againanexample beautiful structures. beautiful structures. andtoyoua shame tomyself bring anything to my the parrotaremakingmemorelovelornfor wh it startscalling“ulagaLandAn”(emperumAn Him only be of me me byreminding order tohurt B. A A. F சூட்யர் மாடங்கள்சூழ்ந்ேதான்ம் roam around, she puts the parrot in a cage. The roam around,sheputsthe parrotina herby thattheparrotistorturing So, thinking thatshe had taughtearlier;but,she tirunAmams aloneseparatedfromemperumAn, suffering kUTTil irundu kiLi eppOdum gOvinda! gOvindA! enRu azhaikkum: When kOdaiwas When enRuazhaikkum: gOvindA! gOvinda! kiLieppOdum kUTTil irundu My petparrotisalwayscallingout:“gOvinda,gO ROM DDITIONAL வரா பதிக்ெகன்ைனய்த்திமின் நன்ைம யிழந்தைலயிடாேத, S R I S A

T THOUGHTS HAKOPAN '

S FROM

TAMIZH “Present day dvArakA” “Present day S R I PVP:

TREATISE 353 her pet parrot started saying emperumAn's started saying emperumAn's petparrot her ll, please take me to dvArakA withitstalland ll, pleasetakemetodvArakA saying His names only because itisfreeto onlybecause sayingHisnames parrot started saying“gOvinda”,“gOvinda”. parrot started kaNNan. BeforeIlosemyselfinloveanddo o measured all the worlds). These acts by theworlds).Theseactsby o measuredall cause I keep it well fed, if I makeitstarve, is not in a position to listen to them now. now. tothem is notinapositiontolisten

vinda”. Thinking that it is doing this in in this doing thatitis vinda”. Thinking

sadagopan.org sadagopan.org will cause shame on your family and make yo will causeshameonyourfamilyand wait tillHecametoher;instead,shestarted shame. Theblameonyouwouldbethat“kOd them. tall palaces; Take metheresothatHewillbuild bytallstructures”.Indv dvArakA surrounded the same tirunAmam is making kOdai swoon. Where is this going to end?” toend?” going isthis Where swoon. kOdai making is the sametirunAmam a life-giv is tirunAmam to talk-“emperumAn's You will again: herelders is addressing kOdai me. krshNAvatAram, andistorturing belongstovAmanAva that saying thetirunAmam star voice, butthisparrothas During adhyayanotsavam,araiyargaLstarveand muraTTuttanam), shestarvedtheparrot;ithappen adage “UNaDa’nga vIN aDa’ngum”(lackof of the Thinking paintoher. thatcaused things keptwellfed,andwasdoing because itwas kO When theparrotwassayinggOvindanAmam, itnowstartscalling it; starves the parrotand nAmam. care ofthem.Hence,sheispininginsolitude taking cows and afterthe her andisgoing ignoring - is “gOvindan” - kaNNan This konRIr”) an TSRquotes her soul(SrI to suffering immense causing thus gOvinda”, saying“gOvinda, enchanted onlybythat name, itstarts sous and Hissoulabhyam namam thatshows But,theparrotisnotsaying ana to theparrot. (tiruppAvai paRai taruvAn” namakkE “nArAyaNanE feels that in spite of being brought up by her, the parrot is not calling His name loud enough upbyher,theparrotisnotcallingHisname loudenough brought feels thatinspiteofbeing ANDAL But His great guNams. her thinkabout made and gOvindA” “gOvindA, kept calling The parrotis is stillnotcoming toher. spread, He parrot's crying issp though the is thateven C. A

u’ngaL nanmai izhandu talaiiDAdE:Don'tspoi izhandu u’ngaL nanmai upwithth “Byending nATTil talaippazhieydi: is it HespreadHistiruvaDigaL; voicewherever its spreading Itstarted uyarakkUvum: feeding stops kOdai uyarakkUvum: ulagaLandAn enRu Agil SeRuppan UTTak koDAdu SUTTuyar mADa'ngaL SUzhndu tOnRum tuvarA tOnRum SUzhndu SUTTuyar mADa'ngaL gOvinda gOvinda: HehasnameslikenArAya gOvinda gOvinda: The reason why kOdai is swooning (after th why kOdaiisswooning(after The reason DDITIONAL

THOUGHTS ted singing in a loud voice. inaloud ted singing

FROM S R I UV: 354 appropriate verse “kaNNan nAmamE kuzhaRik kuzhaRik nAmamE verse“kaNNan appropriate reading to all the places where His tiruvaDigaL reading toalltheplaces where HistiruvaDigaL u not be able to look at anyone's face. u notbeabletolookatanyone's going tohernAyakan'splaceonown”. That . Knowing that, the parrot is calling out gOvinda parrotiscallingoutgOvinda . Knowingthat,the Arakai, kaNNan's sixteen thousand devi-shave sixteenthousand Arakai, kaNNan's out “ulagaLanda perumAnE” in a loud voice. inaloudvoice. out“ulagaLandaperumAnE” me thatascertainsHispa become responsible forallthepeoplestarting become responsible ing source for everyone else in the world; but, ing sourceforeveryoneelseintheworld; but, e parrot cries out His name “ulagaLandAn”) e cries outHisname parrot “ulagaLandAn”) ai did notfollowhersvarUpamand ai a palace for me too, and I can also enjoy like a palace formetoo,andIcanalsoenjoylike tAram, which isinmanywaysequivalentto tAram, which Ilyam. Knowing well that kOdai will be will be kOdai wellthat Ilyam. Knowing apply oil to their throat and singinalow and oiltotheirthroat apply really trying its best to help kOdai.First it dai thought that it was making her suffer that itwasmakinghersuffer dai thought ed to be the exact opposite of the adage. ed tobetheexactoppositeof l your good name andhangyourheadin yourgoodname l Nan also; it is kOdai who proclaimed proclaimed also;itiskOdaiwho Nan e greatestill-fameallovertown”.Now 1) and she must have taught that name taughtthatname have she must 1) and patikku ennai uyttiDumin: “Takemeto uyttiDumin: patikku ennai food will resultinlessening food rattvam; it is saying a itissaying rattvam; words withdeepmeaning, kOdaiwhoiswith A. F மைரெதாடக்கமாக மன் EttavallArkkuiDamvaikuntamE mAlai inniSaiyAl SonnaSe'ncol puduvaiyarkOnviTTucittankOdai tOnRum ponniyal mADampolindu tAzhkuzhalALtuNindatuNivaip tannait tamaruyttuppeyyavENDit vaNtuvarApati tannaLavum mannu mathuraitoDakkamAga P D.A be you me; shouldn't You allbelongto the el asks can.ANDAL whateverit doing is It comehere,Iwi ifyou present everywhere?Only are who tocryoutforyou “ulagaLandAnE!DoIhave outloud: startscrying and thoughts at thepa getsangry she hear. So Him to for இன்னிைச யால்ெசான்னெசஞ்ெசால்மாைல ெபான்னியல் மாடம்ெபாந்ேதான்ம் தன்ைனத் தமய்த்ப்ெபய்யேவண்த் irundum oru peN piLLaikku nanmai seyyAmal nanmai oru peNpiLLaikku irundum AS

“talaip pazhi eydi u’ngaL nanmai izhandu izhandu nanmai “talaip pazhieydiu’ngaL Through this tirumozhi that we enjoyed, and th thatweenjoyed, tirumozhi this Through

URAM DDITIONAL ROM ஏத்தவல் லார்க்கிடம்ைவகுந்தேம ைவயர் ேகான்விட்சித்தன்ேகாைத, தாழ்குழ லாள்ணிந்தணிைவ, வண்வ ராபதிதன்னளம், S 12.10 R I S A

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' FROM S

TAMIZH S R doingwhateveryoucandoforme?” I PBA:

TREATISE 355 loosely hanginghair(because sheisnottying rrot andstopsfeeding rrot teruvilE puRappaDap pArttu irundArgaLE!” teruvilE puRappaDappArttuirundArgaLE!” ll get some food”. Whatelsecanaparrotdo? get some ll ders: “Even this parrot is trying to help me. me. help to parrotistrying “Eventhis ders: talai iDAdE”: “taDi taDiyAgat tAimArgaL tAimArgaL talai iDAdE”:“taDitaDiyAgat

at is set to music and filled with beautiful with beautiful andfilled tomusic is set at it. It understands her her It understands it.

sadagopan.org sadagopan.org of sweet, melodious, devotional, of sweet,melodious, devotion-ladenhear of outkOdai's words come aspect isthat moresignificant the pASurams; mArgam by His appointed folks and theywill folksand His appointed by mArgam noeffortontheirpa they willbetakenwith as ANDA His abode, themto anyone totake tOnRum tuvarApati). tOnRum tuvarApati). Suzhndu mADa'ngaL -SUTTuyar (seepreviouspASuram likeindvArakA just buildings, istobeenjoyedhere-ANDAL's SrIvilliputtUr come toher,andallelseisirrelevantforher. Him make to isdetermined kuzhal;she -tAzh loose is allhanging herhair hence combed; wecometo“Ettava in mindwhen her elderstophysicallycarryandtake herto was sent by Sri rAma to vanquish lavaNAsuran)). tovanquish Sri rAma was sentby Sa wasestablishedby mathurA This mathurA. anddidpenanceinsi appeared as SrI vAmanan Before bhagavatsambandham. had constantly hasbeenadEsamthat has inthenorth (MathurA dESam” avadarittuppOruvadoru ippaDi vanniyamaRuttuppa paNNi, SatrughnAzhvAn vAmananneDu’ngAlamtapas SrI dEsam.MunbusiddhASramamAi mARAda sambandham fortiruppAvai(5)tobringou vyAkhyAnam SrIvaikuNTham with emperumAn. emperumAn. with SrIvaikuNTham and endingwithdvArakai.Thosewhochan mathurA from starting kaNNan with associated takentoallthedivyadESams be she should srIvilliputtUr thathasgoldenterracedpalaces,co herself),andwho isthedaug them ordecorating B. A comprises only of divya dESams th onlyofdivya comprises sixteen thousandde where HegaveHimselfto Hi from starting deSam-s take hertothedivya iDam vaikuntamE: Thosewhochantthesede iDam vaikuntamE: inniSaiyAl Sonna Se'ncol mAlai: iniya Solhere mAlai:iniya SonnaSe'ncol inniSaiyAl ponniyal mADam polindu tOnRum puduvaiyar tOnRumpuduvaiyar polindu mADam ponniyal it not keeping hairand takingcareofher isnot tuNivai:She tuNinda tAzh kuzhalAL tannait tamar uyttup peyya vENDi: kOdai isto vENDi: peyya uyttup tamar tannait mannu mathurai: SrI kRshNasvAmi aiya’ngAr kRshNasvAmi mathurai: SrI mannu vaNtuvarApati toDakkamAga madurai mannu DDITIONAL

THOUGHTS

FROM love-laden words(SolmAlai). llArkku iDam vaikuntamE” below. llArkku iDamvaikuntamE” at have her kaNNan's sambandham. at haveherkaNNan's S R I PVP: 356 the pASurams arefullofloveforthe pASurams bhagavAn. The enjoy Him and His aDiyArgaL foreverafter. enjoy HimandHisaDiyArgaL L is doing through these pASuram-s; instead, instead, thesepASuram-s; L isdoingthrough s birth place mathurA and ending in dvArakA, indvArakA, ending place mathurAand s birth birthplace hasgold-lacedterracesonall its tall trughnan after killing the asuran (Satrughnan (Satrughnan theasuran killing after trughnan rt, to SrI vaikUNtham through the arcirAdi thearcirAdi through rt, toSrIvaikUNtham ddhASramam - which happens tobethevaDa -whichhappens ddhASramam all these divya deSam-s. This should bekept Thisshould allthesedivyadeSam-s. emperumAn took trivikrama avatAram, He He avatAram, tooktrivikrama emperumAn vi-s. As far as sheis t the greatness of mathurai: “bhagavat t thegreatnessofmathurai: t; it is her special garland to Him made out hter of periyAzhvAr, the leaderofthosein hter ofperiyAzhvAr,the Dai vIDu Seydu, sarveSvaran eppOdum Seydu, sarveSvaran eppOdum Dai vIDu nveys to her relatives her firm resolve that resolve firm relativesher nveys toher t these pASurams will live forever in t thesepASuramswillliveforever refers notonlytothesweetmusic ofthese quotes from SrI PVP's mUvAyirappaDi mUvAyirappaDi fromSrIPVP's quotes votional pASuram-s need not plead with pleadwith neednot votional pASuram-s kOn viTTucittan kOdai: The greatness of greatness kOn viTTucittankOdai:The o weak to walk by herself; She is asking byherself;She weak towalk o tannaLavum: kOdaiaskstheeldersto tannaLavum: concerned, the world world concerned,the the circumstances”. thatHehastouched,if in contactwithsomething forHim, bypining toourkulam infamy bringing ordeal.If this survive might I Him, related to with anythingthathassomeas to reallywantme Him, ifyou separation from becauseofmy through going Iam whattrauma hesitation, kOdaitellsthem“Knowing condition shewillbealivetilltheyreachth condit ofherweak from placetobecause hertoalltheseplaces,given enough totake kaNNan. Inordertofulfillhe associated with கண்ண ெனன்ம்கந்ெதய்வம் vATTam taNiya vISIrE vaNNa ADaikoNDuennai perumAnaraiyilpIdaka peNNin varuttamaRiyAda azhagupESAdE puRaninRu puNNil puLipeydARpOlap kAtcippazhagikkiDappEnaip deyvam kaNNan ennumkarum P I ண்ணில் ளிப்ெபய் தாற்ேபாலப் N NTRODUCTION AS நாச்சியார் திெமாழி13-கண்ணெனன்ம்கந்ெதய்வம் A pleaded with ANDAL previous tirumozhi, In the

URAM CCIY றநின் றழகுேபசாேத, கிடப்ேபைன, பழகிக் காட்சி 13.1 A SrI ANDALsametara’ngamannArtiruvaDigaLESaraNam ஸ்ரீஆண்டாள் ஸேமத ஸ்ரீரங்கமன்னார் திவகேளசரணம் ஸ்ரீஆண்டாள் ஸேமதஸ்ரீரங்கமன்னார் R

TIRUMOZHI

sociation with His tirumEni. If I come in touch with things things with touch in Icome If tirumEni. His with sociation XIII- 357 KA SrI: her condition.Theyneedtophysicallycarry her be alive, as a minimum, bring me into contact into contact me alive, asaminimum,bring be NN r wishes, first of all, they need to be strong first ofall,theyneedtobe r wishes,

e destination. Knowing the cause of their e destination. Knowingthecauseoftheir ion; even then, they cannot be sure if in her in her ion; eventhen,theycannotbesureif you keep on saying that I should not be not be I should that saying on keep you that is not going to help me. Please get me your desire is to try to keep me alive under mealiveunder yourdesireistotrykeep AN her elders to take her to alltheplaces herelderstotake

ENNUM

KARUM

DEYVAM

sadagopan.org sadagopan.org that He belongs to those who love Himdearlyha that Hebelongstothose just asHeiskariyavanoutside.(He“puR “kariyavan” -darkhuedthatname is kRshNan known. itself all thatismaking parattvam is is thatHis truth love Him, the who tothose belongs isOnewho called famethat“kaNNan” get th this earthbutcomeand and stomachs. Heislikeindiran but filltheir His dEvimArtogettheirglances;but entrance of “makes” themallworshipHim. He instead, that “kaNNan”isonewholovesHisdEvimA impression the We wereunder para-deyvam. anunapproachable everyone, Hehasbecome is that,eventhoughHeappearedinahuma (cruel,heartlessGod) out tobeakarumdeivam subservient Who becomes withOne synonymous tApam and now I am sick and in bed; so that path is useless now. is uselessnow. so thatpath Iamsickandin bed; now tApam and th Itried Him, with times mypast of memories if itisHis nicely andhasbeenfakingitas maram (b who feelthatthereareghostsinAla B. A A. F ெபண்ணின் வத்தமறியாத வண்ண ஆைடெகாண்,என்ைன tApam or the torture of separation from Him. from Him. tortureofseparation or the tApam that hasassociation with theair the contact thatHehas worn onHissacredwaist pItAmbaram inpi does notknowwhatawomangoesthrough hard-heartedand is very thoughkaNNan wound. Even onahurting tamarind sour pouring is like other thankaNNan,it things thatIshoulddirectmymindtowards not rightand Him.Wh of mypriorassociationwith the scenes karum deyvam: Hisdarkhuehasalwaysbeen karum deyvam: kAtci pazhagik kiDappEnai: Thinking thatIca Thinking kiDappEnai: kAtci pazhagik kaNNan ennum karum deyvam: Even though karum deyvam:Even kaNNan ennum di I amdeeplyinvolvedwiththedark-hued, ROM DDITIONAL வாட்டம் தணியசீேர ெபமா னைரயில்பீதக S R I S A

T THOUGHTS HAKOPAN '

S FROM eir havir-bhAgam and go away. Even goaway. eir havir-bhAgamand

TAMIZH S R I PVP:

TREATISE Nature that He belongs to those who love Him. thosewholoveHim. thatHebelongsto Nature 358 am pOluLLumkariyAn”-NT14.7).The saying We thought “kaNNan” would wait at the house waitatthehouse would “kaNNan” We thought with His pitAmbaram will remove my viraha viraha my remove HispitAmbaramwill with anyan tree).Hehasbeenactingallalongvery other deva-s who do not land on their feet on other deva-swhodonotlandontheirfeet vine kaNNapirAn, and am used to visualizing tovisualizing and amused vine kaNNapirAn, at. But that ended up in increasing my viraha my viraha in increasing up But thatended at. n form in order to be easily accessibleto tobeeasily order in form n r and one who worships them out of love; of themout r andonewhoworships en you keep advising me that my behavior is mybehavior me that you keepadvising en as far as I am concerned. The situation now concerned.Thesituationnow as farIam s become as false asth s becomeas ning for Him, please do bring the beautiful pleasedobringthebeautiful forHim, ning is holding true. But He is kariyavan inside ButHeiskariyavaninside true. holding is Heisnowlikethegodswhoareinvisible to those who worship Him, He is turning turning is Him,He who worship those to anduseittoblowsomeairoverme.Even n survive by trying to remember the sweet thesweet n survivebytryingtoremember

torturing me; that has not changed. That That hasnotchanged. me; that torturing the name of “kaNNan” isacceptedas of“kaNNan” the name thoughthere e falsebeliefofthose is thisso- leaving for the forest. leaving forthe sidesinbed. to beingabletossandturntheleftright Hersickconditionhasturn kiDandALAgAdE”. paDuttuk) (orupakkamAgavE pADODi kiDaiyilE -“kiDanda akaLa’nka nATTAzhvAn side one bed from her in even abletoturn Soka bhAreNa ca AkrAntA: Sayanam na jahus-tadA ||(rAmA.ayodhyA.41.20) caAkrAntA:Sayanamnajahus-tadA Soka bhAreNa sarvetemUDhacetasa: | “ye turAmasyasuhRdas I won’t even consider thinkingab I won’teven Him”. loving I stop if me to come will think that you ‘good’ of the me keeptelling says: “donot earlier line.By“azhagupESAdE”,kOdai in the as shementioned ripe wound, extract ona her separate tryto wordsto talk to and not her, isgoodfor elderstostoptalkingwhattheythink withthe ispleading ANDAL ANDAL”. The term“azhagu”inthecontexthe soundaryam. toconvinceherforget who aretrying separate herfromHim. for Himand does not kaNNan. She her her with would unite andinst of “puRam”, elders nottotalkwords themawayfrom trytoseparate to wordsthat willleadtothe to wordsthat agam refers mydoorandtalk’.The outside “don’t stand giving anyrelief. anintensel onlycreate anactwould wound; such viraha is alreadysufferingintenselyfromher their beds). from thattheycouldnotevengetup minds and losttheir One who does not understand the sorrow and longing ofadevotee”. andlonging thesorrow One whodoesnotunderstand sheisunabletotolerate is delayingthisunion; mysickness”. for indoingparihAram timeusefully the talking likethis,spend This is similar to the situation SrI rAmapirAn’s friends faced in ayodhyA when He was was whenHe inayodhyA faced friends SrI rAmapirAn’s the situation to similar is This pESAdE: If you talk“azhagu”wordstome,th pESAdE: If elders, these But refersto“soundaryam”. normally “azhagu” azhagu pESAdE:Theterm mean not means‘outside’;hereitdoes normally ‘puRam’ azhagupESAdE: puRam ninRu elders,whenshe bythe toANDAL of morals Thepreaching puLi peydARpOla: puNNil (When rAmapirAn was about to leave for the forest, all His friends were so grief-stricken grief-stricken wereso toleavefortheforest,allHisfriends wasabout (When rAmapirAn weak beca so sickand is ANDAL kiDappEnai: peNNin varuttam aRiyAda perumAn: ANDAL is intensely longing for His union, andHe forHis intensely longing is ANDAL perumAn: aRiyAda peNNin varuttam time in spending of “Instead them: tells ANDAL pASuram, this halfof second In the out the intent of your words. words. ofyour intent the out union of ANDAL and kaNNan, and puRam refers refers and puRam kaNNan, and of ANDAL union 359 terms “agam” and “puRam” in our context are: are: terms “agam”and“puRam”inourcontext kaNNan, are not talking about kaNNan’s aboutkaNNan’s not talking are kaNNan, to another. SrI PVP quotes a person by name name personby a PVP quotes SrI to another. from Him. This is only like pouring tamarind tamarind pouring is onlylike from Him.This tApam, is like applying tamarind at an open atanopen tamarind islikeapplying tApam, each other. ANDAL is pleading with these with ANDAL ispleading eachother. thisdelay,and sosheissayingthat“He ead she would like them to talk words that talkwords to likethem shewould ead ed her priority from embracing emperumAn emperumAn herpriorityfromembracing ed y irritating and burning sensation, instead of instead burningsensation, and y irritating want to hear words that would kill her love killher words thatwould hear to want ey will bewordsthatfallin deaf ears, since re is“whattheeldersconsiderasgoodfor use of her viraha tApam that she is not sheisnot tApamthat use ofherviraha

sadagopan.org sadagopan.org into me. into creating an association of Hi but,at kaNNan; with my union materializing in garment”. intheupper notbefound may gandham of hernAyakan’ssweat)andasksforthe“ara lubdhai (sveda gandha kaNNan’s sweat smell of body.Since smell ofsweatfromherhusband’s BhaTTar’ garment etc. theupper have usedas ADai), (araiyilpIdaka Hiswaist has wornaround Him physically. contact with comfor over her,sothatshecanfeelsomewhat ha wind that blowthe kaNNan’s pitAmbaramand ANDA kazhi kORkkaccaRaiyinAr”). kaDaiyAvin andlook thecows, forest tograze the going to describe tirvAimozhi 4-8-4,wherenammAzhvAr gopi girls by wearing the garmentsmadeofskin wearingthe by girls gopi He usedtoremove thecows, forest tograze tothe used togo whenkaNNan is relatedtoHim?InAyyppADi, thing that What isthat that hasha something me ifyoucanget enough needed experience, He isphysically His personal ourselves withoutHim;infact,ourveryexiste forevereventhoughHe He canlive “perumAn”, pirATTi: pirATTi: from isseparated He though sorrow even in Himself destroy body andnot His sustain anextraordinaryfeatbybeingableto toHisdoing prabhuttvam “prabhu”and linksHis rAmAyaNam. SrIPVP understand hersorrow. does not that He perumAn”. dhArayatyAtmano deham na Soke nAvasIdati|| dhArayatyAtmanodehamnaSoke kRtavAnrAmo “dushkaram Himself alive even though He is separated fromher. Himself aliveeventhoughHeisseparated ennai vATTam taNiya vISIrE: ANDAL tells the tells ANDAL vISIrE: taNiya ennai vATTam ANDALspeci araiyil pIdakavaNNaADaikoNDu: In rAmayaNam sundara kANDam 15.53, hanumAn refers to rAma bytheterm referstorAma kANDam15.53,hanumAn sundara In rAmayaNam she isverysad eventhough theterm“perumAn” uses ANDAL notedthat be It should Because ofHisdelayincomingtoher, perumAn araiyil pIdaka vaNNa Adai koNDu vaNNaAdai araiyilpIdaka perumAn In the same way, ANDAL refers to kaNNan as “perumAn”, since He is able to keep s pitAmbaram with me, and thus breathe some temporarylife s pitAmbaramwithme, and thusbreathe hIno yadanayAprabhu:| 360 His pitAmbaram (and in the process, torment the the torment the process, (andin His pitAmbaram kOdai brands Him “peNNin varuttam aRiyAda aRiyAda kOdai brandsHim“peNNinvaruttam ing like a sanyAsi - “kaRaiyinArtuvaruDukkai, asanyAsi ing like nce depends on Him. In order for me to enjoy enjoy formeto Him. Inorder nce dependson ted by that wind, even though she cannot have shecannot eventhough by thatwind, ted iyil sAttiya pItAmbaram”, because the svEda because thesvEda iyil sAttiyapItAmbaram”, d associationwithHim and throw itover me. s aruLicceyal is: “a loyal wife yearns for the for the s aruLicceyalis:“aloyalwifeyearns is separated from us. But, we cannot sustain cannotsustain But,we us. separated from is likeacowherd).(SrI least you can try to reduce my suffering by by trytoreducemysuffering leastyoucan and not just any pitAmbaram that He might He that any pitAmbaram and notjust - one who longs for the pleasure of the smell smell the of forthepleasure one who longs - s kaNNan dressed in skin garments while inskingarmentswhile s kaNNandressed kOdai is uttama nAyaki, she longs for the nAyaki,she longsforthe kOdai isuttama L tells the elderly women around her to get her to get around women L tellstheelderly ; my existenceorsurvival,itis but, justfor s come in contact with that pitAmbaram all that pitAmbaram in contactwith s come ennai vATTam taNiya vISIrE: Since He is ennai vATTamtaNiyavISIrE:SinceHe explains this with an analogy from SrImad SrImad from withananalogy explains this elderly ladies: “You are not abletohelp elderly ladies:“Youare fies that it is the pitAmbaram that He is thepitAmbaramthat thatit fies PVP gives reference to gives reference PVP understanding what her suffering is, and so He is “ariyAda emperumAn”. “ariyAda emperumAn”. is and soHe is, whathersuffering understanding fr He beenseparated neverhas woman, and inconsistent with His knowledge, justified? ANDALfeelsthateven How isthis welfare”. enquiry, withtheinte to mejustforthesakeof help inso how to thinking about in agony)and my sorrow”. ofrelieving me instead with onarguing bykeeping my pain you areaggravating Him” or, “Having received Hissight before,a Him” or,“Havingreceived C. A is a “kiTTa oNNAda - inaccessible - deyvam”. inaccessible - oNNAda - is a“kiTTa kaNNan is One who would stand infrontofHis Or, He is “peNNIn varuttam ariyAda perumAn”, because He has never been born a beenborn becauseHehasnever perumAn”, ariyAda Or, Heis“peNNInvaruttam aRiyAda: BhagvAnissarvaj~nan,andstillAN have azhagu pESAdE:“Don’ttalkasifyou and inside of coming “Instead puRam ninRu: puNNil puLi : “When you know that I am severe I am that :“Whenyouknow puNNil puLi kATci pazhagik kiDappEnai: “Ihavebeenlo kiDappEnai: kATci pazhagik “Ithought says: ANDAL greatness. coloror black indicates karumai karum deyvam: DDITIONAL

THOUGHTS “kaNNan yennum karum deyvam” “kaNNan yennum

FROM and so it is as good as His being ignorant on this issue. issue. on this ignorant asHisbeing and soitisasgood S R I UV: 361 though He knows everything, His actions are everything,Hisactionsare thoughHeknows nd suffering now for not nd sufferingnow nt of leaving this place as fast as possible”. of leavingthisplaceasfastpossible”. nt lving my problem, you are talking casualtalk youare lving myproblem, om a husband, and so He has no way of He hasno andso om ahusband, devotees happily. Only now I know that He He that OnlynowIknow devotees happily. the best interest of me, my health andmy me, myhealth of interest the best DAL referstoHimas“ariyAdaperumAn”. nging forthetimewhenIwillgettosee sitting by my side (while I am lying down down lying (whileIam side sitting bymy ly being tortured by not being with Him, bynotbeingwithHim, tortured ly being getting toseeHim”.

sadagopan.org sadagopan.org separation from Him (v separation from andblowthewindwiththaton ADai koNDu), thatHeha please goandgetthepItAmbaram severe extractina tamarind the to pouring something thatwillcomfortme(azhagupESAdE), andinsteadoftalking (puRamninRu), Butyouareallforeigntothis kiDappEnai). A. F பாலா ைலயில்யில்ெகாண்ட SUTTIrE enneRimen-kuzhalmEl nIlAr taNNamtuzhAikoNDu kuDandaikkiDandakuDamADi kOlAl niraimEittuAyanAik vENDiRRuellAmpESAdE vElAl tunnampeydARpOl paramanvalaippaTTuirundEnai pAl AlilaiyiltuyilkoNDa P D. A நீலார் தண்ணந்ழாய்ெகாண்ெடன் ேகாலால் நிைரேமய்த்தாயனாய்க் ெபய்தாற்ேபால் ன்னம் ேவலால் in the net of this paraman and there is no way is no andthere net ofthisparaman in the mAyA jAlam as if He is ignorantof everything else that is going on around Him. I am caught intirukkuDandai. pushkariNi ofhEma onthebanks on AdiSeshan AS Once this emperumAn was lying on a tender banyan leaf, tasting His own toe and doing toeand own His leaf,tasting atenderbanyan was lyingon Once thisemperumAn whoislying ArAvamudan, to man’gaLASasanam does ANDAL pASuram, second In the of th thought to theconstant “I amused URAM ROM DDITIONAL ெநறிெமன் குழல்ேமல் சூட்டீேர ெநறிெமன் குழல்ேமல் குடந்ைதக் கிடந்தகுடமா, ேவண்ற் ெறல்லாம்ேபசாேத, பரமன் வைலப்பட்ந்ேதைன, S 13.2 R I S A T

THOUGHTS HAKOPAN ATTam taNiya vISIrE)”. ATTam taNiya '

S FROM

TAMIZH S R I PBA:

TREATISE 362 wound (puNNil puLi peidARp pOl). Instead, pOl).Instead, puLipeidARp (puNNil wound is Supreme Being, kRshNa; kAtshi pazhagik kAtshi kRshNa; Being, Supreme is s worn on His waist (perumAn araiyil pIdaka s worn onHiswaist (perumAn araiyilpIdaka for me to escape. Do not use words as you use wordsas Do not formetoescape.

me, sothatIwillhave some reliefofmy youaretalkingthingsthatequivalent

thoughts anywhere elseandisthusentrenched. thoughts anywhere “pallANDu” toHim.Since herheartiswith has that who islyingonan Alilai perumAn - Befitting thisconnectiontoperiyAzhvAr,kOdai therewasnoreason forhimto perumAL when earth, ortheair. wonder whetherthis banyan leaf.Wehaveto leftexceptthis was nothing swallowed byYouand leaf, eventhougheverythinghadbeen tenderbanyan onthelonely floating youweretruly It issaidthat maNNadO” - viNNadO mElanRu EzhulaguNDu Alilaiyin nI vaLarnda banyanleaf,afters unsupported what arethosecompared tothisyoungchildsleepingpeacefullyonatender, things askillingpUtanA, thingssuch unbelievable kaNNan. It of yaSodA’s ghaTanA sAmarthyam fear whatsoever. withouttheslightest support, banyanleafthathasno tender onthis next; but,Heissleeping Anyone elsewouldhave been scared to lieon SAkhAyAm vaTavRkshasyapallavetusucismita:|| SAkhAyAm | “katham nvayamSiSuhSetelokenASamupAgate B. A can besaved.” cool, tulasigarlandthatYouarewearing, andput because ofunsurpassableloveforYou;shewan welfare;she ofkOdai’s hasbecomeunconscious intheinterests way fromsrIvilliputtUr the have comeall We who performedthekuDak-kUttu! kaNNA, “Oh Himthis. and thentell Gothereandha theAdiSeshan. on kuDandai andplayed the kuDak-kUttuwhen cowherd boy spea mybodylike pierce please thatpainfully down on the young leafofthebanyantree?). the down on ISan”. kaNvaLarnda mElOriLantaLiril 2-10-1,. “Alin tirumozhi says inperiya AzhvAr also valaip paTTu irundEnai: She is the daughter of peiryAzhvAr, who sang “pallANDu” to to who sang“pallANDu” ofpeiryAzhvAr, Sheisthedaughter valaip paTTuirundEnai: thus this wonder describes poigai AzhvAr far ab is SAyI vaTa patra paraman: This tuyil koNDa: He is sleeping just as He waswh sleeping justas tuyil koNDa:Heis 188-94: AraNyakANDam in BhAratam isdescribed This wonder (Even afterthewholeworldisdestroyed,how tuyil kONDa:pAlilairefersto pAl Alilaiyil DDITIONAL

THOUGHTS

FROM wallowing allthesevenworlds? S R I PVP: 363 ve the darSanam of ArAvamudan/hEmara’ngan of ArAvamudan/hEmara’ngan darSanam ve the SakaTAsura, bearing the gOvardhana, etc.But bearing thegOvardhana, SakaTAsura, rs. That kaNNapirAn who played the role of a of a rs. ThatkaNNapirAnwhoplayedtherole a young leaf thinking what is going tohappen a youngleafthinkingwhatis banyan leaf was supported by the waters, the banyan leafwassupportedbythewaters, in mudal tiruvantAdi 69: “bAlan tanaduruvAi tiruvantAdi69:“bAlantanaduruvAi mudal in the young tender sprouting leaf. tiruma’ngai leaf.tiruma’ngai sprouting tender theyoung ove par when compared with the aghaTita theaghaTita par whencomparedwith ove this perumAn, she is not able to take her able totake sheis not perumAn, this mei enbar - AlanRu, vElai nIr uLLadO meienbar-AlanRu,vElainIruLLadO ts us to get from You the beautiful, green, beautiful, green, the You from ustoget ts be worried about His safety andwelfare. about His beworried is true that yaSodA’s kaNNan did a lotof did a kaNNan is truethatyaSodA’s no stability, and there is no one to sing one to is no and there no stability, He was in AyarpADi, is reclining in tiruk in tiruk reclining He wasinAyarpADi,is is worried about the safety of this Alilaip ofthisAlilaip thesafety is worriedabout en yasOdA put Him tosleepinasafecrib. en yasOdAput it on her thick, soft hair. By this alone she she it onherthick,softhair.Bythisalone is this baby with the sweet smile, lying smile,lying thesweet is thisbabywith

sadagopan.org sadagopan.org won’t befreshanymore. that kindof associated with te” (yajurvEdam 5.3)(I willgive youhavis;give and offeryouthis, with theattitudeof“Iwill by someone been offered If ithad periyAzhvAr. only whenitiso bluishtinged be freshand andmikka SIrttoNDar. toNDar,SIrttoNDar, toNDargaL - Him. Sr to offered thetiruttuzhAi return have on myhair.Thereferenceto“green”impliesth greentiruttuzhAi fresh, this andplace kuDandai, tiruk from tirumEni from His tirutttuzhAi ArAr enaccolliADum”. EndiccezhunteruvE iranDu “sIrArkuDam tirumaDal: SiRiya andisrestingthereonAdiSes (kumbakONam) af let everybodyenjoyHisbeauty,andtorest protecting thesagesinforest. have Him exceptHimself.Hedidnoteven Protector. After all, when He was protecting the After all,whenHewas Protector. own His thatHeis me me, asIamconcernedaboutHissafety,byreminding comforting suffering. intense painand even more talk whatevercomestotheirmind,unconcerned onetocare withno listlessly His floating about sick is,worrying Here she extractonit. tamarind pouring ofjust a spearinstead wound with it”. on by placingtamarind more wound causing evenmoreintensepain sharp spearthathasalreadypenetratedthebody with the vEl (spear). with thevEl SrI PVP’s anubhavam is that ANDAL is referring to the “nIlAr taNNan tuzhAi” that can thatcan tuzhAi” taNNan tothe“nIlAr is referring is thatANDAL anubhavam PVP’s SrI SIrttoNDar -thosedevoteeslike Mikka 3. practice upasaka-swho SIrttoNDar- 2. emperumAnfo wholove toNDar-those 1. Goand get the koNDuenneRimen-kuzhalmEl nIlAr taNNamtuzhAi SUTTIrE: and kUttu, kuDam ADu alsoperformed My kaNNan ADi: kuDam kiDanda kuDandaik kOlAl nirai meyttu AyanAi: Instead of asking meyttu AyanAi:Instead kOlAl nirai painasevenmoresevere-theofpiercing the sheisdescribing In thispASuram, Taking Al to mean “on top of” or “place”,it Taking Altomean“ontopof” as it painful, :Making peydARpOl vElAl tunnam moksham and sing pallANDu to perumAL. pallANDutoperumAL. sing and moksham 3). (tiruppallANDu ninRIrgaL” offering would have already tarn wouldhave offering . In the previous pASuram, kOdai talked about “hurting the the talkedabout“hurting kOdai pASuram, previous . Inthe 364 bhakti in order to obtain moksham. moksham. toobtain in order bhakti ffered by the mikka SIrttoNDar, orthelikesof SIrttoNDar, bythemikka ffered I PVP distinguishes between three categories of three categoriesof PVP distinguishesbetween I you givemethatinreturn”-“dehidadAmi for Him, and all that the old women folk do is folk women Him,andallthattheold for a bowandarrowlikerAmawhenHewas periyAzhvAr who do not eventhinkabout periyAzhvArwhodo han. His kuDam ADu kUttu is described in in ADukUttuisdescribed han. HiskuDam less, such as the ones who make theoffering less, suchastheoneswho ter the playing, He went to tirukkuDandai tirukkuDandai to the playing,Hewent ter can thebodyofa mean “makingaholeon about her state of mind. That is causing her ofmind.Thatiscausingher about herstate at those that seek no benefit from Him in Himin at thosethatseeknobenefitfrom , and that is lodged inside thebody-thus , andthatis lodged inside r some favorinreturn-“kUzhATpaTTu r some cows in theforest,no cows me the fruits of my labor), then the flaw methefruitsofmylabor), thenthe me to forget about Him, you should be if by making a hole (causing a wound) awound) ahole(causing making ifby ished the tiruttuzhAi, andit thetiruttuzhAi, ished one wasprotecting காய்ந்த கவில் கஞ்ைசக் mArvilkoNarndupuraTTIrE va’njiyAdE tarumAgil avanmArvuaNindavanamAlai avanoruvan a’njEl ennAn nilaiyumtaLarndunaivEnai ne’nju UduruvavEvuNDu kOlAl kaDaikaNennumSiRaik ka’njaik kAindakaruvilli P C. A வஞ்சி யாேத தமாகில் வஞ்சி யாேத அஞ்ேச ெலன்னானவெனாவன் ெநஞ்சு வேவண் His Consort - OnewhoisequaltoHiminallrespects. His Consort as pirATTiyAr OnlyOnewhohasperiya becauseHeisthe andHeisparaman is destroyed, on averysoft,young,tenderleaf. anyone to lie on it and make sure that it does her neRi(kaRpu). Dense, softhairor2.The hair thathasbecome AS hasthe abilit Since thetuzhAi taN tuzhAi: isthe becauseHe paraman: Heisparaman pAl Alilai:Eveniftheleafwasathick,matu can meaneith neRi men-kuzhal:Theterm“men”

URAM DDITIONAL மார்வில் ெகாணர்ந் ரட்டீேர வணிந்த வனமாைல, அவன்மார் நிைலம் தளர்ந்ைநேவைன, சிைறக்ேகாலால், ெணன்ம் கைடக்க 13.3

THOUGHTS

FROM S R I UV: 365 not drown. This child is a Wonder that is lying child isaWonderthatlying notdrown.This y to remove her tApam, it is “cool”. itis“cool”. y toremovehertApam, thin because she did not take care of it due to because shedidnottakecareofitdue thin

Only One who remains after everything else aftereverything Onewhoremains Only re one, it would have been impossible for havebeenimpossiblefor re one,itwould er soft (menmai), or lean (melliya) - 1. (melliya)-1. orlean er soft(menmai),

sadagopan.org sadagopan.org to Hiseyebrowsisappropri it went right through her mind, and lodged inside. and lodgedinside. mind, her through it wentright straight, atleastsheca look atHer the cornerofHiseyes,itisdifficult her through not possibletostop the eye,itis seen with is not possible toseethearrow;onecanonlyinferits an arrowwithspread-out When arrow withwings. like kOdai. purp eyebrowswhosemain His bow-like ANDAL to withabigbow.Thete Him asone describing love. kaNNan used surreptitious side-glances when He looked at kOdai. whenHelooked side-glances usedsurreptitious love. kaNNan objects oftheirlove;theywilll also. andalong uncle. Instead,kaNNankilledkamsan, ov pretend togrieve that hecould kaNNan so fightersli for theelephantkuvalayApIDam, B. A A. F comes into contact with me, Iwillrecover. into contactwith comes by Hissightatmewillbe healed. Assoonas over my androllit me it to your head,bring His chestwith vanamAlai thatHeiswearingon you cangotothevaThapatraSAyI’stemple is t tirukkuDanthai Ifyoufeelthat in Hisnet. feelingecs now lyinginvaThapatra SAyI temple, emperumAn, will bewithmesoon.Thathandsome not evencaretotalk me andtell me notto isfurthe condition able toreachHim,andthis sin arrows hasbeenfryingmythoughtsever ofthese thought the heat of passion from The mythoughts. arrows, andpiercedthrough EvuNDu or vEvuNdu - Evu refers to an arrow; vEvu refers to being scorched by intense byintense Evu refers toanarrow;vEvurefersbeingscorched vEvuNdu - or EvuNDu side glances His -Thearrowof ne’nju UDuruva when ta appropriate is (The referencetobow SiRaik kOlAl: SiRai refers SiRagu or wings. kO wings. or SiRaik kOlAl:SiRairefersSiRagu ennum: Those inlovewillonlycast kaDaikaN karuvilli: Amanwithagreatbow. Sinceka ka’njaik kAinda: kamsan arrangeda“vilvizh ka’njaik kAinda:kamsan thecorn atmewith One day,kaNNanlooked ROM DDITIONAL S R I S A

T THOUGHTS HAKOPAN ate when taken with kaDaik kaN ennum SiRai kOlAl). SiRai ennum kaN ate whentakenwithkaDaik '

S FROM ook straight at the face of only those with whom they arenotin ook straightatthefaceofonlythosewithwhom

TAMIZH n moveawayandthusescapeHiseyes. S R I PVP:

TREATISE 366 anything that has had contact with His tirumEni thathashadcontactwithHistirumEni anything chest so that the wounds that have been caused have beencaused wounds that chest sothatthe grieve, and does not give any indication that He that He grieve, anddoesnotgiveanyindication er kaNNan’s “wrongful death”, typical of a dear typicalof “wrongfuldeath”, er kaNNan’s ce. My mind is totally devastated by not being ce. Mymindistotallydevastatedbynotbeing r worsenedsincethisde oo far for you, you do not have to go thatfar; togo have not do far foryou,you oo ke cANUra and mushTika etc., to destroy cANUraandmushTikaetc.,todestroy ke existence afterthetargethasbeenhit.Sinceit nearby, and request Him to please give His nearby, andrequestHimtopleasegive it or avoid it. Similarly, sinceHeislookingat it oravoidit. out cheating.ThenpleasecarrythemAlaion forhertoescapeHisglances;ifHetried A” as a pretext to kill kaNNan.Hearranged A” asapretextto ken with ka’njaik kAinda, and the reference thereference and kAinda, ka’njaik with ken tatic about having subjugated one more girl onemore subjugated tatic abouthaving rm “karu villi” can also be a reference by canalsobeareferenceby rm “karuvilli” er of His eyes. His glances reached me like reached melike His glances of Hiseyes. er wingsiscomingtowards stealthy side-glances atthosewhoarethe stealthyside-glances with itHekilledkamsan’swickeddreams

NNan cametothevilvizhA,kOdaiis who drowned me in the seaofsorrow,is whodrownedmeinthe ose seems tobecausesufferinggirls ose seems did not just stop at ANDAL’s skin level; skinlevel; didnotjuststopatANDAL’s l is a rod. SiRaik kOl here referstothe here kOl SiRaik l isarod. stroyer ofkamsandoes a target, it is not is not it atarget, bhujAntara-gatAm vaijayantIm” (SrI vaijayantIm” bhujAntara-gatAm her:“tvatbhukta reflective ofHislovefor beenfirstworn bykOdai,and mAlai thathas with greatdesire. the mAlaithatHeworeonHischest f hurting methus,andinstead vanamAlai on my wounded heart and rub it back and forth like applying ointment to the to ointment likeapplying andforth it back rub heartand on mywounded vanamAlai wi is scorched arrows ofHisglances,and byHim. gettricked anddon't objective, in your goal youforgetyour youandmake try totrick His bold enemies, hadtearswellinginHiseyes bold enemies, His rAmo muhUrtam vimanA babhUva ||(rAmA.Kish.24.24) rAmo muhUrtamvimanA babhUva paravIrahantA sa’njAta bAshpah SrutvA vaco vAl-yanujasyatasya| ityevamArtasya raghupravIrah suffering. rushed tovAliaftershootinganarrowathi dothat. afraid?No,Hedidnot me nottobe told me and consoled embracedmeand have rushedtomeand not shouldHe His glances, Him. leftwithshat and had beencrushed as onewho nOkku-vidyA). victim through a practitionerof kaNNan is like itseems nishTha-s,etc., dahara-vidyA nishTha-s, assad-vidyA known upAsaka-s falter is evenfoursteps,and could notwalk collapsing. struggle andcoverafewfeetbefore tortured. (EvuNDu); Or,(vEvUNDu)-becauseofthea struck is she His side-glances, heat. Becauseof [The bees think otherwise though-theyen [The beesthink mArvil koNarndu puraTTIrE: My heart has been severely wounded because ofthe Myhearthas beenseverelywoundedbecause koNarndupuraTTIrE: mArvil va’njiyAdE tarumAgil: He cheated me with va’njiyAdE tarumAgil:Hecheated avan mArvu aNinda vanamAlai: It is not enough is not vanamAlai:It aNinda avan mArvu Contrast that with this merciless kaNNan wh merciless kaNNan Contrast thatwiththis a’njEl ennAn avanoruvan:AssoonasHeknewthatIhave been badlyhurt becauseof state her describes ANDAL crushed”. means “tobe word“nai”intamizh naivEnai: The taLarndu:Whenoneishitwithan a nilaiyum “On hearing the words of sorrow fromvAli’s thewordsofsorrow “On hearing eels joy at His accomplishment. eels joyatHisaccomplishment. nOkku-vidyA-nishThai (practitio nOkku-vidyA-nishThai dEsikar’s SrI godAstuti 14) -KK] 14) SrI godAstuti dEsikar’s 367 th pain (recall EvuNDu/vEvuNDu). Place His th pain(recallEvuNDu/vEvuNDu). mAlya surabhI-kRta cAru mauLeh tava patyuh tava patyuh cArumauLeh mAlya surabhI-kRta then only reaches the tirumEni of emperumAn, then only reaches ofemperumAn, the tirumEni ing rightwhereshewashi of getting His vanamAlai. So be single-minded HisvanamAlai.Sobesingle-minded of getting m, because He could not bear to see vAli’s couldnotbeartoseevAli’s m, becauseHe Contrast this with that great Lord rAma, who who thatgreatLordrAma, thiswith Contrast , andforamomentfeltextremelydistressed”. joy hovering over the kOdai-cUDikkoDutta- joy hoveringover The power of His glances is such that she she that The powerofHisglancesissuch His sweet smile and kaN pArvai; He might might He pArvai; kaN smileand sweet His with an arrow that went deep into her mind that wentdeepinto with anarrow tered bones as a result of the glances from the glances of aresult as tered bones rrow, sometimes thispersonmaybeableto rrow of His side glances, she is intensely rrow ofHissideglances,sheisintensely o does not even say a word of comfort after comfort after sayawordof does noteven o brother (sugrIva), rAma the conquerer of rAmatheconquererof (sugrIva), brother for her to get any mAlai; her desire is for forhertogetanymAlai;desireis ner or expertatfellingHis ner or t. Just as there t. Just are as there

sadagopan.org sadagopan.org out, in order to cool my body using the vanamAlai. using the to coolmybody order out, in and itfront toroll body, youhave my touches theva from Him.Because separation because of it comes into contact withmy body thatis when (kAindu) vanamAlaimaygetdried inthispASuram.Eventheever-fresh “puraTTIrE” of give itout willingto He mightbe with His vana mAlai? He seldom parts with His in to arrows.Hereisanextensio compared tothearrows. (Conventionally, the The long and thick vana mAlai is what is needed for rolling on her chest. on for rolling isneeded mAlai iswhat thickvana The longand and herchest, for decorating short is too mAai andsay:“Donotfear”. doesn’t come sad thatHe reality, yourkRpaihastocomeonlythroughHim; have His vanamAlai berolledonherchest”. have HisvanamAlai heart’scontent,by rollingtoher and His arms iTTuc connApaDientAn!”-“Look wound. ArA amudamanaiyAntan taLarndummuRIndum kiDappEnai kAr EruuzhakkauzhakkuNDu AyarpADikavarnduuNNum ArE ulagattuARRuvAr P C. A slaughtering kamsan’sname. of thewordka’njan,whichreferstokamsan). like a possible (notethatka’njuevensounds AS vEvuNdu”,and “kAinda”, thewords using abeautifulanubhavam UV weaves SrI tarum Agil: He may be willing to part withatu willing topart He maybe Agil: tarum Justthetulasi significant. is ANDAL term“vanamAlai”by vana mAlai:Theuseofthe notfear”;In me saying“do alltryingtocomfort Youare a’njEl ennAnavanoruvan: Sri PVP exclaims here: “tannuDanE parimA here: “tannuDanE exclaims PVP Sri SiRaikkolAl: The eyelashes are compared to fe SiRaikkolAl: Theeyelashesarecomparedto ka’njai:

URAM DDITIONAL 13.4

kOdai is referring to kamsan with contempt by using as little of his name as

THOUGHTS n to the wings of an arrow). of an wings n tothe

FROM at the nayam of ANDAL in conveying her desire to be in her desireto inconveying at thenayamofANDAL love formeandoutofrespectyou. S R I UV: 368

reference to something in neuter gender,instead inneuter tosomething reference Even as kaNNan slaughteredkamsan,kOdaiis EvenaskaNNan eyebrows arecomparedtoabow,andtheeyes severely tortured and scorched (vEvuNDu) (vEvuNDu) severely torturedandscorched ascribing all that desire to His vanamAlai, and His vanamAlai, ascribing allthatdesireto back (puraTTIrE), and turn it around inside inside itaround andturn (puraTTIrE), back is good instead only for decorating her hair. hair. her is goodinsteadonlyfordecorating na mAlai will thus become dry as soon as it dryassoon mAlaiwill thusbecome na separable vana mAlai,but Heistherefugeforoneandall.Itvery Ra ninaittu ASaippaTTadellAm mAlaiyil mAlaiyil Ra ninaittuASaippaTTadellAm lasi mAlai, but will He be willing to part willing topart mAlai, butwillHebe lasi athers of the arrow, since the eyes are arrow,sincetheeyesare of the athers it is possible that that itispossible even alittlelovefor Me” and“ifIhappe hadtold yuddha kANDam18-33). rAmaHimself even duringrainyseason,asdeclared clearthattheywillsa determination andremained sadRSam bhavEt”(rAmA.sundara.39-30).She comeandvanquishla’nkAwithHi rAma would holdonto me. Shecould cannotconsole pirATTi a result. abitlessexhaustedas dehydrated, andImayfeel svAmi’s mouth and giveit me to to me for dr If yo of thosewhoenjoyHim. sweet likenectar,andnoamount is ArAvamudhan that as aresult. one inthisworld There isno weak sickand andIamvery me), to (bynotcoming more and me beauty, istorturing nAtyarthamkshubhyatedevIga’ngeva rAmasyavyavasAyaj~nAlakshmaNasya cadhImataH | B. A A. F ஆேர லகத்தாற்வார் nIkkIrE parukkiiLaippai pularAmE nIr tAnkoNarndu amudavAyilURiya நீர்தான் ெகாணர்ந்லராேம ஆரா வதமைனயான்றன் ழக்குண் காேர ழக்க This dark-hued kaNNan,whohasthepastime This dark-hued She also knew His vratam to protect thos protect to Hisvratam She alsoknew one in ArE ulagattuARRuvAr:Thereisno ROM DDITIONAL பக்கி யிைளப்ைபநீக்கீேர அத வாயிறிய, தளர்ந்ம் றிந்ம்கிடப்ேபைன, ஆயர் பாகவர்ந்ண்ம், S R I S A

T THOUGHTS HAKOPAN '

u canbringthefreshnectarine S FROM

TAMIZH S by vAlmIki in the following Slokam: in thefollowing by vAlmIki R I PVP:

TREATISE 369 e who depended on Him who depended e (“Etat vratammama” can console me and makemefeelbetter.This canconsoleme ink, may be you can keep my body from being from being body my can keep maybeyou ink, was well aware of rAma’s and lakshmaNa’s was well andlakshmaNa’s aware ofrAma’s s arrowsand take HerwithHim“tattasya this world who can console me. Even sItA consoleme.EvensItA world whocan this n to betray them, I shall not live any tobetray notliveany n them, Ishall Her life because She was very certain that HerlifebecauseShewasverycertainthat sItA, “Iwillnever betrayanyonewhohas jaladAgame ||(rAmA.sundara.19.4) ve Her, just as ga’nges water remains clear clear remains as ga’ngeswater ve Her,just of enjoyment of Him can satiate the thirst Him can of of enjoyment

of attracting the AyarpADi girls by His theAyarpADi girlsby of attracting juice fromthis aparyAptAmRta

sadagopan.org sadagopan.org remove my distress. remove my distress. amudanIrandtrytoat you arenotabletodothat,getme least temporarily His tiruvAi kaNNan’s mouth. shewants a forsnakebites, medicine becomes mouth) (water spitfromthe umizh nIr that.Justas medrink on meandlet it sprinkle mouth. His namely thesacredwaterfrom happened. Nowsheissaying- at try to least ofseveralpartsHis garland thathadthetouch ANDAL. to and sandhAnakaraNi piercing ofthearrows.SrIPV sandhAna vAnara-s; of the bodies pierced the viSalyakaraN sandhAnakaraNi; viSalyakaraNi and isfallingapart. and herbody topieces, shredded She iscompletely AyarpADi. love all at oncetowardsherthatHewouldotherw like Ica are brittlenowandIlook onmymi down, andweakasHehasstampeded have nohope. thebruntofHismisc and asone who hasborne rAma, like isnot But kaNNan 10-19). AraNyakANDam jahyAm”- jIvitam more” (“apyaham C. A easily toeveryoneintiruvAip me, andsotrampl Bull istramplingon iLaippai nIkkIrE: Ideally, He needs to be brought here in order to cure my disease. Since disease. Since tocuremy Ideally,Heneedstobebroughthereinorder iLaippai nIkkIrE: thatwaterand bring out, dries totally dehydratesand mybody Before pularAmE parukki: shewantedthe the previouspASuram, koNarndu:In nIr tAn vAyil Uriya tan amuda the brought hanumAn In SrIrAmAyaNam, mouth. nectarfromHissacred Uriya nIr:The amuda vAyil theinsatiablenectar He whoisliketheArAamudam, anaiyAn- ArA amudam ANDAL is so attracted to kaNNan that itsimpact on her isas ifHe is directing tortured,broken I, whoamthus - kiDappEnai muRindum taLarndum uzhakkuNDu all His charm. withallthis me uzhakka -Hetortures charmingblackbull Who islikea kAr Eru:He Ayar pADik kavarndu uNNum: This canbein This kavarndu uNNum: Ayar pADik mu uzhakkuNDu,talarndum kAr Eruzhakka, DDITIONAL

THOUGHTS pADi; why can’t He let Himself be enjoyed by me also? Or, He Or, He be enjoyedbymealso? let Himself can’tHe pADi; why

FROM P comments that ArAvamudan is P commentsthat nnot be puttogetherinonepiece. nnot S ed, Iamweakandbrokentopieces. R I UV: 370 get me something from one part of His body - - body His onepartof from something get me karaNi healed the wounds caused by the by the caused healed thewounds karaNi body tobeplacedonherchest.Thathasnot nd and totally destroyed it. Even my bones andtotallydestroyedit.Evenmybones nd her mind is unable to bear His separation, Hisseparation, unable tobear is her mind hief, Ican’ttrustwhatHewilldo, and soI herdiseasetobecuredbywater from ise direct towards the five lakhs of girls in lakhsofgirls thefive ise directtowards Rindum kiDappEnai - The great majestic greatmajestic -The kiDappEnai Rindum i helped in removing the arrows that had had thearrowsthat removing in i helped terpreted in two ways:Hegave Himself terpreted in sa’njIvi malai which had two herbs, sa’njIvi malaiwhichhadtwoherbs, likeboththeviSalyakaraNi A. F க்காட்டான் ெதாழி அழிம் kuLiramugattuttaDavIrE kuzhalin tuLaivAinIrkoNDu neDumAlUdivaruginRa tazhaiyin pozhilvAiniraippinnE cuRRiccuzhanRu pOgAnAl tazhuvi muzhuSip avanoruvan a’njEl ennAn kATTAn azhilum tozhilumuruk P Himtoher. shouldbring her secretdesirethatthey she expresses you need?Wewilltryourbest”,then who willbe able tofetchitforher,shesays me sufferlikethis. much asthewh loved AyarpADi;Helovesmeas குழன் ெதாைளவாய்நீர்ெகாண் தைழயின் ெபாழில்வாய்நிைரப்பின்ேன தவி சிப்குந்ெதன்ைனச் If this kaNNan,whoplays Hisfluteandlooksaf If this ever. my thoughts all aroundme,andHedoesnotleave andbeing tightly me His embracing He doesnotevenconsole thembysaying“do it He decides surrendertoHim,until fervently and nordo plead toHimwithimmensedevotion, AS kOdai’s desire is to drink His tiruppavaLa vAi HistiruppavaLa desire istodrink kOdai’s

This great emperumAn, kaNNan, doesnotreve great emperumAn, This URAM ROM குளிர கத்த்தடேர ெநமா திவகின்ற, சுற்றிச் சுழன்ேபாகானால், அஞ்ேச ெலன்னானவெனாவன், S 13.5 R I S

A T HAKOPAN pugundu ennaic ennaic pugundu ' S

TAMIZH

TREATISE 371 “ArE ulagattAr”.Whenherfolks say:“Whatdo not despair”.AllIcanthink ofarescenesof ter the cows in AyarpADi, does not willingly thecowsinAyarpADi, does notwillingly ter ole AyarpADi loved Him; still He is making making loved Him;stillHeis ole AyarpADi es He reveal Himself to those who pray tothosewhopray es HerevealHimself amudam; but, thinking that there isnoone that thinking but, amudam; is time to reveal Himself of His own will.

her desire in the coming lines. It is really It is lines. in thecoming her desire al Himself toanyone al just because they

sadagopan.org sadagopan.org refusing tomakeitavailableus, tirumE His the devotees. of are allforthebenefit be cooleddown. andgo ontheground His flute,fall of the holes belongstoHim,atleas give meanythingthat tathA’pi purushAkAro bhaktAnAm tvamprakASase||(jitante1.5) tathA’pi purushAkAro | nacAspadam na terUpamcAkAronAyudhAni udyoga.42.35) bhAra. kim tenanakRtampApamcoreNaAtmApahAriNA||(mahA yo’nyathA santamAtmAnamanyathApratipadyate| B. A more sinful than this act of AtmApahAram in our sampradAyam. sampradAyam. our in actofAtmApahAram this than more sinful is considered orhers, this soulashis considers availabletousunlessHewantsto. make Himself to not going case of kaNNan, it does not matter whether we resort to bhakti yoga or prapattimArga; He in the is that saying is ANDAL fail. neverto - guaranteed brahmAstra like is prapatti Of these, difference withHim. cry andmakeascene,or wecanplead with that kaNNanwon’tbudgeandmakeHimselfavai because their bhakti was not directed towardsa because theirbhaktiwas notdirected between theapproaches ofbhaktiandprapatti thebe-all divya ma’ngalavigraham. Thiswas was the them to thatmattered concerned, all inour Him attaining meansfor independent AtmA thatlegitimatelybelongs His namelystealing ofAtmApahAram, theworst iscommitting chargesthatHe ANDAL Himself av make to byrefusing and ANDAL, devotees, andthustheyareallHisdevotees’be His of all reallyforthebenefit is vaikuNTham, SrI precious His including that Hepossesses, of theseterms. -innermeanings svApadESam of“azhudal”andtozhudal” meanings the outward tozhilum uruk kATTAn: Our soul is considered the property of emperumAn. Anyone who Anyonewho of emperumAn. property the is considered Oursoul kATTAn: uruk tozhilum azhugai st interpretation, In thesvApadESam An alternate interpretation is: Even though bhakti and prapatti are considered two two areconsidered prapatti and bhakti though is:Even interpretation An alternate norSrI His weapons, nor HisForms, Neither is comm kaNNan what crimethis But lookat “azhudal” istocry, for meaning The normal attwolevels: forthis the interpretation gives PVP kATTAn:SrI uruk azhilum tozhilum DDITIONAL

THOUGHTS

FROM to her and toallthedevotees. to her this kaNNan is committing AtmApahAram. AtmApahAram. is committing kaNNan this S R I PVP: 372 Him and pray to Him, but nothing will make a willmakea and praytoHim,butnothing Him enjoyment of His tirumEni,thebeautyof of enjoyment t get the droplets of water that accumulate in in t get ofwaterthataccumulate thedroplets ailable to ANDAL no matter what she does, whatshedoes, ailable toANDALnomatter to waste, and apply it on my face so that Icanmy faceso on it to waste,andapply to be the greatest of thieves, and nothing is andnothing tobethegreatestofthieves, ttaining moksham. Their moksham. ttaining sampradAyam, as far as the AzhvArs were asfartheAzhvArs sampradAyam, and for “tozhudal” is to pray. ANDAL says pray. ANDAL to is for“tozhudal” and and end-all of their life. The differences The differences their life. andend-allof , etc., did not make a difference to them, etc.,did notmakeadifferencetothem, , vaikuNTham itself, are for His benefit; they itself,areforHisbenefit;they vaikuNTham ni really belong to us, His devotees. Butby ni reallybelongtous,His itting. His tirumEni, a longings. Byrefusingtosharethemwith ands for bhakti, and tozhugai forprapatti. forbhakti,andtozhugai ands lable tousnomatterwhatwedo- we can , and also an interpretation based on the onthe based , andalsoaninterpretation nd in facteverything nd bhakti wasaresult anything else and should keep coming around and around and stand near her. stand near aroundand aroundand keepcoming elseandshould anything her hair. locksof the caught in of naturally reflectingthesiddhAntam “a’nju kuDikku oru santatiyAi, AzhvArgaL ta AzhvArgaL oru santatiyAi, “a’nju kuDikku is whyshehastalkedofazha end(this to this and forher,bhakti andpr kATTAn), attained (uruk thatfor sentiment ofalltheAzhvAr-s, namely, vAzhagillEn” (NT1-5). paDil pEccup -“mAniDavarkkenRu mortal” to a“mere belonging ofher raises aword woman,andhaddeclaredth ANDAL whowasborna enjoying His beautyintheiroutpourings. enjoying to going intheir is reflected This be attained. divya ma’ngalavigraham(themeditationon ma’ngala vigrahamareobjectstobemeditated constantly. EventhoughtheSAstra-ssaythat of theirdismayatnotbeingabletobewi kOdai wants Him to come and embrace her like that. herlikethat. andembrace kOdai wantsHimtocome His embrace su him with smothered to Himand saw kRshNa -When parishasvaje” “sugADham daivam. His Supremacy-karum shows eyesthatcharmeveryone”,butinrealityHeonly only hasthename“Onewithbeautiful karumdaivam”-One Heis“kaNNan ennum Who incarnation. AswesawinpASuram13.1, showsthatHedoesno behavior withANDAL kRshNa avatAramitselfasweknowit-the and theheartlessnessoflatter.Hereshe and kaNN avan oruvan”,shecomparedrAman and embracemerightaway? cannot is suchthat meditateonit li those who understand Shou the nature ofHis own tirumEni. doesnoteven thatHe itispathetic But Him undergo. are separatedfrom people who pOgAnAl: I have allthesedesires pOgAnAl: I in indulge ableto not be He should After that, cuzhanRu: cuRRic ennaic pugundu Thus, through the phrase “azhilum tozhilum uruk kATTAn”, ANDAL is reflecting the the reflecting is ANDAL kATTAn”, uruk “azhilumtozhilum thephrase Thus, through If this is the state of most of the AzhvAr-s AzhvAr-s ofthe most state of is the If this muzhuSi: Aftertheembrace,kOdai wants Him akrUrar embraced talksabouthowkaNNan 5-18-2 tazhuvi :vishNupurANam pASuram,whengodAusedthesamephrase-“a’njElennAn avan oruvan:Inthethird that thesuffering understand doesnot ItisonethingthatHe a’njEl ennAnavanoruvan: and He is not fulfillingthem. her forefathers, the other AzhvArs. theother her forefathers, 373 th HimandenjoyHisdivyamangalavigraham theextentofassuming is comparing kaNNan’s behavior now with the nowwiththe behavior is comparingkaNNan’s His tirumEni)wasparexcellence theobjectto soulabhyam of moving wi moving of soulabhyam both His divya Atma svarUpam and His divya His divya svarUpam and Atma bothHisdivya ve when separated from from when separated ve who were males by birth, imagine the state of imagine thestate who weremalesbybirth, l and tozhal in the same breath). She, who is l andtozhalinthesamebreath).She,who on, asfartheAzhvArswereconcerned,His t evenrealizethe greatnessofthekRshNa m Seyalaivi’njiniRk an and extolled the kindness of the former former ofthe andextolledthekindness an akrUra, He immediately drew akrUra close akrUraclose drew akrUra, Heimmediately her, His tirumEniis the only object to be ld He not at least know that His tirumEni HistirumEni that atleastknow Henot ld apatti are all the same as long as they lead apatti areall thesameaslong astheylead ch that akrUra could not even be seen. ch thatakrUracouldnotevenbeseen. to smell her head with His nose and get to smellher head withHisnoseandget at she won’t bear to live if anyone even ifanyone to live bear she won’t at the nAyikA bhAvam and It, and therefore come and thereforecome It, kum tanmaiyaL”, is th thegopisetc.His

sadagopan.org sadagopan.org this is meant to reflect His merciless treatment of kOdai. of kOdai. treatment merciless toreflectHis meant is this not go anywhere (pOgAn); but not any more. butnotany anywhere(pOgAn); not go holes in the flute - kuzhal. Bring me thiswater. the flute-kuzhal.Bring holes in willruntoHimandembraceHim. sothatthey tune His into He isherd that showing cows; Heis when HecomestovisittheAyarpADigirls. cows.Th allthe grazing morning, shade andgiveHimsomereliefafterall th peacock feather,butseveral,likeafeathergard inhis -sosaysperiyAzhvAr to’ngalum tadumbi” thatHeiswalkingunder gives theappearance my thoughts(pOgAnAl). leaving He isnot D. A C. A disappeared and I could have had the memories. have hadthememories. and Icould disappeared same. an alternatewaytogetthe tellsthem her folks.She isonlyavailablefortirumaga tirupavaLa amudam you, Ishallnotlive”. their co tograzethecowsasper right? Iwent -“WhatcanIdo? will beutteringthesewords like He comesappearing So separation. from the whoissuffering the One He is that wantstopretend day. ButHe the throughout from Him my fatigue. -applythatwateronmyfaceandremove taDavIrE mugattut kuLira from Water kONDu: nIr kuzhalin tuLaivAi nirai pinnE: He is walking behind theflockof Heiswalkingbehind nirai pinnE: Hi He whohasdecorated pozhilvAi: tazhaiyin Or, Heisinducingalltheseanubhavamsinme avan oruvan: kOdai has so much hatred for Hi hatred avan oruvan:kOdaihassomuch to Heused way: It couldalsomeanthis then wanted and allI have atleastdone Hecould tovanish, He wasgoing If pOgAn: “gOdE!His HisvAiamudam. theelderstobring godAasked In thepreviouspASuram, Udi varuginRa:Hewill be playingHisflut whohave been separated neDumAl: Hisrealinterestistowatchthesufferingofgirls DDITIONAL DDITIONAL

THOUGHTS THOUGHTS

FROM FROM e decoration with the peacock feathers is for the evening, e decoration feathersisforthe the with evening, peacock ing them and so comes attheend. so comes ing themand S S R R I UV: I PBA: 374 keep coming around and around me and would meandwould around and comingaround keep e work He has done the whole day from the done thewholedayfrom e workHehas mmand. I will not leave you anymore; if I leave I leave Iwillnotleaveyouanymore;if mmand. en, on His head. This is to provide Him some some provideHim head.Thisisto en, onHis e pouring all His love and longing for them e pouringallHisloveandlonging forthem a garden of peacock feathers. “tazhaigaLum feathers. a gardenofpeacock His mouth will be falling down through the the through befallingdown mouth will His a greatly disturbed pool of water. His mouth His mouth of water. agreatlydisturbedpool have responsibility to my mother and father, m, she does not even want to say His name; even wanttosayHisname; m, shedoesnot tirumozhi 3-4-1. He is keeping not just one just not keeping Heis 3-4-1. tirumozhi L etc.; how can we get it for you” - so say so say it foryou”- canweget L etc.;how mself with plenty of peacock feathers, and mself withplentyofpeacockfeathers,and , and causing more pain to me, and then more paintome,andthen , andcausing cows. He is not coming in frontofthe not coming Heis cows. which my life refuses to leave because He has control over it and I don’t. Idon’t. which myliferefusestoleavebecauseHehascontrol overitand from theplacewhereHisHolyfeethavetr dust hurting He isfinished after minds other girls’ powerless toevenmovefromonesidetheot onth stampeding thatkeeps me likeabull mistreatment He is meting out to me. He is be pOgA uyir en uDambaiyE pOgAuyirenuDambaiyE pUSIrgaL poDittAn koNarndu pOTkanmidittaaDippATTil puDaiyum peyaragillEnnAn kuLappukkURukoLappaTTu tirumAlAl koDiya kaDiya maganennum nandagOpan illAulagattu naDai onRu B. A A. F நைடெயான் றில்லாலகத் P ெபாத்தான் ெகாணர்ந்சீர்கள் ெபயரகில்ேலன்நான் ைடம் கய திமாலால் ெகாய shows up in front of me, itwillseem like of front shows upin unruly. Atleastnow, whenIamly times more girlslike me,thisworldorder tortures has to this kaNNanwasbornandbecauseoftheway He The worldhasbecome unruly. After undermined. beenseverely can andcannotdocertainthings”have accepted rulesfor“who AS

naDai onRu illAulagattu:naDaiislikearule naDai onRu thatcantell one inthisworld There isno URAM ROM DDITIONAL ேபாகா யிெரன்டம்ைபேய அப்பாட்ல் ேபாட்கன் மிதித்த குளப்க் கூெகாளப்பட், நந்த ேகாபன்மகெனன்ம், S 13.6 R I S

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T THOUGHTS HAKOPAN '

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TAMIZH S R I PVP:

some remedial measure for His unruly behavior. behavior. forHisunruly some remedialmeasure TREATISE 375 tally goneastray.Theworld hasbecomeseveral this nandagOpan kumaran kaNNan to stop the the kaNNantostop this nandagOpankumaran me. All the same, please get at the least the me. All thesame,pleasegetatleast e same ground over and over again. I am I am e samegroundoverandagain. her, and He has the nature of taking hold of andHehasthenatureoftakinghold her, having selfishly, is merciless, and is hurting ismerciless,andhurting having selfishly, ing immobilebecauseof

odden, and apply it all over my body from mybody itallover odden, andapply or ordinance; already, in this world, the orordinance;already,inthis world,the : His torture, if He if He Historture,

sadagopan.org sadagopan.org harming others. This kaNNan is notlikethat. ThiskaNNan harming others. also. over towardsHisparents now spilling inwickedness. kaNNan hassurpassednandagOpan andin usestheword“koDiya” torturer, she But,whenshe tonandagOpan. compliment on. being stepped SiriyAttAn, like was agreat and nobleperson everyoneandmadesure thatth who supported whowasa great soulwhowasaparama-dhArmikan -one (tiruppAvai-17) nandagOpAlan” emperumAn taNNIrESOrEaRamSeyyum is “ambaramE because nandagOpan kaDait-talaikkEnaLLiruT-kaN “nandagOpAlan - palace ofnandagOpAlan’s her infront toleave herfolks shebeseeched ago, Not long “This kindofaboyforthatman?”,inaninsult Now, whensheisintheUDalmood,al was notinpraNayakalaham,andcalledHim she when ezhundirAi” nandagOpAlA with“emperumAn upintiruppAvai-17 She wokehim like nanda gOpan? like nandagOpan? kaDiya: selfish.Thereare some a shemeanttopay called “nandagOpan magan”, koDiya: Heartless,cruel.Whenshe kOdai has always thought of nanda gOpan as gOpan ofnanda thought kOdai hasalways acruelboywasborntogoodperson nanda gOpanmaganennum:Howisitthatsuch “nanda gOpan magan” “nanda gOpan selfish people who look after their own good but without without but own good their after look peoplewho selfish 376 so recalls His association with nandagOpan - so recallsHisassociationwithnandagOpan ing tone pointing to kaNNan’s relation to him. relationtohim. tokaNNan’s ing tonepointing who would not bear evena who wouldnot small grassblade No matterhowmuchthe othersaresuffering, wants to imply that kaNNan has become a wants toimplythatkaNNanhasbecomea directly attacks nandagOpan also; she says also;she attacksnandagOpan directly eir all kinds of needs were met properly. Heeir allkindsofneedswere met properly. through His association with nandagOpan. withnandagOpan. association His through ennai uyttiDumin”(NT12-3).Thiswas an instrument for getting to her kaNNan. her kaNNan. for gettingto an instrument ThefeelingofhatredaboutkaNNanis severe that it is enough if she canatleasttu severe thatitisenoughif apart. the sameplacewithitstoeandtearsher on herin have anyoneel to seem not He does and kALai, shedoes saying she is on her.Here, stampeding uzhakkuNDu” like a“kArERuzhakka harming her for thesame”. is thereason means of getting toHim;so he is hating Her fo the ofHeras isthinking “He(nammAzhvAr) saying latter agreedwiththeinterpretation why nammAzhvArishatingHeralso”.WhenSr ‘g like thisbydoing “He learned us to torture He Hisblessings - is notshowering aruLAmai; onAzhvAr. Hisblessings not showering atperiyapirATTi’sro displeasure his is showing purushakArattvam periyapirATTi’s talking about onthislinethus usuallycomment pUrvAcArya-s So if HeHis purushakArattvam. is notshowering withtiru throughHisassociation emperumAn to AzhvArrefers blessings, lackofHis when referring tothe aruLAda tirumAlArkku”; going through suffering for this kaNNan”. It so going throughsuffering for thiskaNNan”. Him. getting to in instrumental - be“purushakAra-s” can her hatredtowardsallthosewho is directing towardskaNNan. hatred showing in is nopoint so,there and koDumai and kaDumai thatperi the word‘tirumAlAl’,sheimplies ma’ngai pUmAmalar kamala nOkku“vaNDAr 8-10-1tal tirumozhi periya purushakArattvam. everyone whohasaroleinattainingHim, has beenunsuccessfulin child. BecauseANDAL their faultth is a “koDiyakaDiya“magan.It vaLarttALE”(NT and “peRRatAivEmbEyAga others’ suffering. He willproceedwithdoingwhateverisofse puDaiyum peyaragillEn: is peyaragillEn: Now, thetoppriority puDaiyum is has alreadysaidthatHe she pASuram, Inthefourth kURukoLappaTTu: kuLappuk when about purshakAram righttotalk notsound “Itdoes SrI na’njIyaraskedpiLLAn, nammAzhvAr didthesamethingintiruvA nammAzhvAr is cryingoutloudbecauseofthe Since kOdai AskOdaisays:“an’jaurappAtirumAlAl: nAn: “rAma suffered immensely when sItAwas immenselywhen suffered nAn: “rAma 377 rn from left to right when she is lying down. when sheislying rn fromlefttoright L aSOdai ANADaviTT L aSOdai ks about how periya pirATTi fed Him with her pirATTifedHimwith howperiya ks about urukulavAsam’ withperiya ya pirATTi also has made Him grow with with Himgrow alsohasmade ya pirATTi lfish interest to Him, without worrying about about worrying Him, without to interest lfish at theybrought Himbe this upto kind ofa r not being able to get Him, and is saying She She saying and is Him, toget able being r not maNanOkkam uNDAnE”. uNDAnE”. When kOdaiuses maNanOkkam I na’njIyar conveyed this to SrI bhaTTar, the the I na’njIyarconveyedthistoSrIbhaTTar, what is the idea behind this?” piLLAn said : said : this?” piLLAn behind istheidea what le - ortheabsenceofit,whichhasledtoHis le 13-7), yaSOdai and nandagOpan have gotten havegotten 13-7), yaSOdaiandnandagOpan se to torture; so this bull keeps on stamping including periya pirATTi, inherroleof pirATTi, including periya not have anyone else to turn to except that that toexcept turn elseto haveanyone not unds as if her pain will all go away if only only allgoawayif her painwill if unds as pangs of her separation from her lover,she from separation pangs ofher ”. The interpretation is that nammAzhvAr nammAzhvAr isthat ”. Theinterpretation attaining Him, sheis attaining or periyapirATTi,whoseroleisoneof : “when AzhvAr is saying tirumAl - he is - tirumAl saying : “whenAzhvAris blessings, the fault is with periya pirATTi. periyapirATTi. fault iswith the blessings, imozhi 1-4-7 “en pizhaiyE ninaindaruLi imozhi 1-4-7“enpizhaiyEninaindaruLi separated from Him; just like Him,Iam Him; just separated from nottoseeHim;instead,herpainisso -likeanuncontrollablebullthat is iTTirukkum” (NT3-9) pirATTi andthatis pirATTi assigningblameto

sadagopan.org sadagopan.org feeling sadthatnoonewastheretogi to going is but,who or poison; sharp instrument body forHim. this sustain belongs toHim;evenifIwantto,donothave body this isthis: theanswer why Icannotdoitmyself, me ask killme.Ifyou poison and nectar willbelike that kindness great actof way orpath. sustaining Feet for His look forthedustunder the elders who do not accept the responsibility to point out to Him that what He is doing is Heisdoing what Him that point outto to theresponsibility accept not do the elderswho if this world, adjective is usedtoqualifythe forourkaNNan -kaNNan is One who does not ha gives his SrIUV code ofconduct, of violations Herlife. Shesustained is forHimthat words, it Her from torecover He istrying know that use. So, bring that dust under Hisfeettome. thatdustunder use. So,bring the is my life sustaining for need AllI looks. mAya mandiramtAnkolO”-NT2-4)allHe mugam ERRimayakkaun mugam (“maiyal His mAyamandira all Heneedsis hurt others, also. He canhurt people that other for us,Hewillactivelygoandlook painon He hashurtusandinflicted enough that But, that kaNNan suffering isalso kaNNan tells herthat someone is not like rAman; He is Onewhose feelings are blunted. As if it is not C. A yAvat pravRttimSruNuyAm priyasya||(rAmA.sundara.36.30) tAvat-tvaham dUtajijIvisheyam || Sastrasya vAveSmanirAkhsasasya vishasya dAtAnahime’stikaScit visheNa SastreNaSitenavApi| sA jIvitamkshipramahamtyajeyam sItA pirATTi said in rAmAyaNam sundarakA saidinrAmAyaNam sItA pirATTi pOgA uyir en uDambaiyE: Even if I want to, my want to, I pOgA uyirenuDambaiyE:Evenif aDippATTil poDi: His way is to go lookingfo Hiswayistogo poDi: aDippATTil to thus going is He When pUSIrgaL: koNarndu poDittAn miditta aDippATTil pOTkan naDai onRu illA ulagattu: While SrI PVP gave PVP illA ulagattu:WhileSrI naDai onRu as sItai. feelings same the is reflecting kOdai She wi that hanumAn tells also pirATTi But sItA DDITIONAL

THOUGHTS

FROM S ve her some poison to end Herlife. to end poison ve hersome R I UV 378 dust under His feet for which He has no need or or need Hehasno which Hisfeetfor dust under the rAkshasa (rAmA. sundara.36-30).Inother therAkshasa(rAmA. then SrI UV’s anubhavam is that thisappliestothen isthat SrI UV’sanubhavam : to me, is for someone to bring some weapon or weapon some bring to someone isfor me, to primary interpretation using this as a qualifier thisasaqualifier using interpretation primary the independence to end it myself. I have to toenditmyself.I the independence her life. In one sense, she follows kaNNan’s her life.Inonesense,shefollowskaNNan’s equally immensely from separation from her! her! from separation from equally immensely needs for mesmerizing others needs is Hissweet for mesmerizing give me either one in thisplace?”-Shewas me eitherone give r girls and harmthem.Herwayistogoand r girls the interpretation thattheworldwas fullof the interpretation NDam 28-16: “I will kill myself with some NDam 28-16:“Iwillkillmyselfwithsome ve any respect for any code of conduct. Or, Or, of conduct. ve anyrespectforcode ll sustain her life just until She comes to to Shecomes until life just her sustain ll life isrefusingtoleavemybody.The come to me. me. come to It gouthamar. ahalyaiwithhernAthan united hasthestre toonlyserveHim;thatdust waiting feel better.Everyonewillsorrytolookat recovery now is to get the dust from His His dust from the istoget recovery now help my The onlyremedyto anymore. side to recovery, andcan’teventurnfrom cruel bullbeyond ofthis bytherepeatedtrampling mangled Ihavebeen nandagopan? thatsuchacruel tosuchanoble already bad son isborn enough. Howcouldithappen -kaNNan Thisgreat mahAnubhAvan and injustice. aNaiyaamukkikkATTIrE aRRa kuRRamavaitIra tOLODu kumarankOlappaNait kuRRam aRRa mulaitannaik vEmbEAgavaLarttALE veRRa veRidE peRRa tAi ulagattu mImIduADA tan veRRik karuLakkoDiyAn P D. A feet. His under -dust His“aDippoDi” still having of bhAgyam the has because it thisis me. Maybe not leaving is bull’sfeet under amighty stampeded enemies. me asoneofHis me, treating against thisprabhAvam ismisusing ButnowHe yasyasAjanakAtmajA. - aprameyamhitat-tejah why theworldis unacceptable, andthisis back, even if others might havesince others back, evenif shewill sambandham); be happywiththedust that for something isnotevenasking ANDAL AS poDit-tAn koNarndu pUSIrgAL: ifyouapplyth pUSIrgAL: koNarndu poDit-tAn avan– =pOkkanAna One Whoroamsaround. –pOTkan pOTkan miditta it hasbeenrepeatedly byHimasif has beenmangled mine which This lifeof pOgA uyir: (periyapirATTi) camefromtiru Hisenemies ofvanquishing HisprabhAvam tirumAlAl: SrI PBA nicelycapturesthesenseofthispASu SrI aDippATTil poDi: aDippADu denotes path or passage. SrI PBA’s anubhavam is that isthat PBA’s anubhavam SrI or passage. path denotes aDippADu poDi: aDippATTil

URAM DDITIONAL 13.7

THOUGHTS

FROM S walked on it (paramparA sambandham). (paramparA walked onit R I PBA: Feet; there is no other medicineforme. full of violation of code of conduct. ofconduct. full ofviolationcode 379 my dirty body. He will also feel that I am here my dirtybody.HewillalsofeelthatIam will have the power to make Him voluntarily Himvoluntarily will havethepowertomake belongs exclusively to belongsexclusively that has been walked on by Him sometime that hasbeenwalkedon by Himsometime ngth to unite me with my nAthan just as it mewithmynAthanjustasit ngth tounite ram: Already the world is full of unfairness Alreadytheworldisfullofunfairness ram: e dust under His feet on my body, I will my body,I feet on His e dustunder has taken birth, as if things were not hastakenbirth,asifthingswere Him only (sAkshAt Him only(sAkshAt

sadagopan.org sadagopan.org B. A A. களக்ெகாயான்றன் ெவற்றிக் அற்ற குற்ற மைவதீர அற்ற குற்ற குற்ற மற்றைலதன்ைனக் ெபற்றதாய் ெவறிேத ெவற்ற just as parA’nkuSa nAyaki said in tiruviruttam 33: in tiruviruttam said nAyaki just asparA’nkuSa devotees). His sheer lovefrom His bhaktas) (Hissubservienceto pAratantRyam Him); Hene to (subservience pAratantRyam doing thingstojustkeep in it.Heis totheworl init)toannounce gauDan which has me. with united is thatHe so withHim me uptightly sundara. 66-10),andsowouldnotcomeembr me to bind tightly Him, pleasetakemeand shoulders canembraceit.EventhoughHerefu kept my body and my life only so thatthis everyone. Thusitisallherfaultthat He isli Him up,withthenetresultthatHe in bringing when Hestolebutter,etc.Butafterallshewas yaSodA reallygavebirth to Himwhenwesa that Wewereledtobelieve Universe. this in by anything be violated cannot whose will FROM But, sinceHeissarveSvaran,Hisrulegoverns tan mImIduADAulag koDiyAn veRRik karuLak Even though He is not like rAman who with garuDan on Hisvictorious This kaNNan DDITIONAL ேவம்ேப யாகவளர்த்தாேள, லகத், மீமீ தாடா அைணய வக்கிக் கட்டீேர அைணய வக்கிக் குமரன் ேகாலப்பைணத்ேதாேளா, S R I S A poruLO enumigazhvO? ivaRRinpuRattALenReNNO? iRuLAr vinai keDa Sen’kOl naDAvudir; I’ngOr peNpAl I’ngOr iRuLAr vinaikeDaSen’kOl naDAvudir; T

THOUGHTS HAKOPAN ………..agal viSumbum nilanum ………..agal viSumbum '

S FROM

TAMIZH S R I PVP:

TREATISE proving His svAtantRyam (independence) and my andmy svAtantRyam (independence) His proving youthful kaNNan with His broad andmagnificent kaNNanwithHisbroad youthful Him so that He will be united with me. beunitedwith Him sothatHewill 380

w her feeding Him her milk, being harsh to Him to Him w herfeedingHimmilk,beingharsh ke this. UnlikeHim,Iamblemishless,andhave ke this. declares “na jIveyam kshaNamapi “ (rAmA. declares “(rAmA. “najIveyam kshaNamapi not His real mother, and she failed miserably notHisrealmother,andshefailedmiserably ses to come and embrace me who belongs to embracemewhobelongs ses tocomeand is useless for anyone and causes only harm to causes only is uselessforanyoneand d His victory and sovereignty over everything sovereigntyovereverything and His victory d ace meon His own,pleasetakeme and tie ver does anything to show His ASrita ASrita His show ver doesanythingto or His praNayitvam (being controlled by (beingcontrolled orHispraNayitvam : me even though I am entitled to His love; I amentitledtoHislove; me eventhough flag is declared by the veda-s as the One astheOne isdeclaredbytheveda-s flag attu: He has garuDak koDi (His flag (Hisflag attu: HehasgaruDakkoDi entity only). So it is not His fault that He tu faultthat His not only). Soitis entity karumbu (sweet),shebrough here bythefrustratedANDAL. clear thatsheisjustastepmotherwhoadopte Him up, feed Him her breast milk etc.But from up asaniceboy.Weallthoughtwas thebi she kaNNan. But,suchisnotthecasewithyasO in isalsoindulging nandagOpan Likewise, company, and His of theanubhavam ourselves in cows, bulls, AyargaL etc.WhenHewas withus, ha squarely onyaSodA.Afterall,nandagOpan rests andth child, the spoilt for blame nandagopan though second mother. On His now, sheisblaming harm others. harm others. ofHim. fear flawoutof without duties assigned their perform of fear out andsetsontime the Sunrises (Anandavalli8-1)declar upanishad The taittirIya yourdomainofcontrol?” isoutside that she Or, doyouthink a disgracethatyou Isitnot and evildeeds. indor-vibhAgogatamushNa-raSmer-vish “meghodayas-sAgara sannivRttir-vidy agniScendraScamRtyurdhAvatipa’ncamaiti||” bhIshAsmAt sUrya:| vAta:pavatebhIshodeti “bhIshAsmAt nothing can operate over ga operate over nothing can greatness;thesecondmIdudenotes mIdu denotes passage of waxing andwaningofthemoon, ocean waves,thedisplayanddisappearanceof kOdai’s folks say: “Why are you insulting His mother who is in between? He is not whoisinbetween? Heisnot mother say:“Whyareyouinsulting His kOdai’s folks (bitter) and ofvEmbu Him amixture of making Instead vaLarttALE: vEmbE Aga peRRa tAi : kOdai blamed His father (“nanda Hisfather kOdai blamed peRRa tAi: out ofHiscont In fact,nothingcanfunction veRRa veRidEpeRRatAi:A mothergettinga ulagattu:Thephrase‘mImIdu’sh mImIdu ADA of the rising andsubsiding theappearanceofclouds, alsoproclaimthat The SAstra-s “O Youprotectthe Great worlds emperumAn! ruDakkoDiyAn’s greatness. greatness. ruDakkoDiyAn’s t Him up as vEmbE Aga(pure, up asvEmbE t Him ud-vibha’ngah sphuritAni vAyoh | vAyoh ud-vibha’ngah sphuritAni 381 rned out to be so bad; itisallherfault. out tobesobad; rned of disobeying Him,andagni,indrayama of disobeying don't protect this parA'nkuSa nAyaki of yours? nAyakiofyours? don't protectthisparA'nkuSa dA; she has no other work except to bring Him Him dA; shehasnootherworkexcepttobring Nor-vicitrAh prabhavanti mAyAh ||” Nor-vicitrAh prabhavantimAyAh||” rakshaNa kAryam and could not correct rakshaNakAryamandcouldnotcorrect d Him. So, “peRRa tAi” is used sarcastically rth mother when we saw her tie Him up, beat beat rth motherwhenwesawhertieHimup, the Sun etc. are all vishNu’s mAyai-s. theSunetc.areallvishNu’s e blame for the rotten behavior of this child of thischild behavior blame fortherotten e rol anyway, including the wind, the Sun, etc. theSun,etc. anyway,includingthewind, rol we could have set Him right, but we enjoyed we couldhave butweenjoyed set Himright, the way she has brought Him up, it is very Him up,itisvery has brought thewayshe es that the wind blows out of fear of Him, Him, offear es thatthewindblowsout gOpan magan”) in the previous pASuram; pASuram; in theprevious magan”) gOpan the lightning, the blowing of winds,the of devas and this world from all darkness alldarkness from this world ofdevasand son for no benefit foranyone,butonly to son fornobenefit ts, ANDAL feels that it may not be fair to fair to be itmaynot feelsthat ts, ANDAL ‘on top of’. Thus, the phrase means that ‘on topof’.Thus,thephrase meansthat s the responsibility to look after a lot of alot look after to s theresponsibility so we failed to correct Him ourselves. Himourselves. so wefailedtocorrect ould be read as mIdu mIdu; the first unadulterated vEmbu - bitter unadulteratedvEmbu-bitter

sadagopan.org sadagopan.org from Him is a blemish for them.Youhavetosee a blemish is from Him areHis, really belongtoHisshoulders.Sothey mesmerized her. herbefore,and embraced herbefore, has handled He ishow because this vRksham”, “beautiful aboutHis stilltalking sheis Him, this herto kaNNanhasbrought embrace them”. His shouldersdidnotlosetheirbe full oflies, motherbr kaRpaka vRksham.“EventhoughHis whenever Hecomes.Minearenotpatient do notrecognizemynaturallovetoHimth exemplarycharacter,people Heisofsuch that because my loss Itis guNA-SAli. a His being anaturalloveforHimbecauseHe reason. Ihave thinksthat everyone greatguNaSAli, is a husband deyvamis :“awoman’s para to theASramam no issuewithHistreatmentofHer.atrimahari toLord for herdevotion thebasis same viewas the that sItAhad showing Henarratesthefollowingincident, inthisaspect. and ANDAL character hasbeen(guNa-kRta-bhakti).Again or Lord(svarUpa-kRta-bhakti),andnot svAmi 12-4). (NT kANIr nOkkik talamivai (kongait butgOvindan none arefor Andthey 1-4). vaittEn”(NT tozhudu sa’nkalpittut pirAnukkE Adar toDa’ngienRum Him. “avaraippirAyam but none Mybreastsknow 11-8-7). (periyatirumozhi uNNAdu” vEmbanRi puzhu “vEmbin tree th of thevEmbu worm -the puzhu” “vEmbin havesome faults”. maybeyou coming because kaNNan? Even though they are trying their best though theyaretryingtheir kaNNan? Even together? aniruddhan grandson kaNNan’s ushai and daughter his imprisoned and handcuffed just asbANAsuran im to theresomeone Isn’t shoulders withforce. aRRa kuRRam avai tIra: Even though my mula Eventhoughmy aRRa kuRRamavaitIra: Shoulders thatarebeau tOLODu: kOlap paNait kumaran: Heisthe‘kumaran’-kALai further. shecontinues wedotoeaseyourpain”, should askher“What When herfolks to come Him for patiently iswaiting it if kuRRam mulai has mulai: kuRRam aRRa roleasour His natural basis hasasits tokaNNan herdevotion that comments PVP SrI kuRRam aRRa mulai :What fault do I have? Even thoughHe is vEmbu, I am likethe Why would her folks, who were trying to sepa to her folks,whowere trying Why would aNaiya amukkikkATTIrE:EvenifHere like that. Theyaresuffering immensely. like that. at is notafunctionofHischaracter”. at 382 shi’s wifeanasUyaitellssItai,whenshe comes and belong on His shoulders. This separation This separation His shoulders. andbelongon shoulders like the branches of the kaRpaka shoulderslikethebranchesofkaRpaka prison my breasts with His shoulders together together shoulders withHis my breasts prison one with youthful age for these mulaigaL. mulaigaL. one withyouthfulageforthese rAma,eventhoughinrAma’scase,therewas he draws the analogy between sItA pirATTi sItApirATTi drawstheanalogybetween he her husband”. sItai responds: “Since My “Since sItairesponds: herhusband”. ought Him up likevEmbuandHisheartis ought Himup auty. I cannot sustain my life if I do not do not I if my life sustain auty. Icannot ittu ezhunda en taDa mulaigaL tuvaraip tuvaraip mulaigaL entaDa ittu ezhunda based on how He treats her or what His howHetreatsherorwhat based on I consider Him as my paradeyvamforthat I considerHimas fuses, make my mulaigaL embrace His embrace His makemymulaigaL fuses, to separate them, now, she is in a position position in a is she now, them, to separate is my Lord, which has nothing to do with with do to which hasnothing ismyLord, condition - even when she is angry with condition-evenwhensheisangry it that this blemish for them is removed. isremoved. it thatthisblemishforthem rate her from kaNNan so far, tie her with far, tieherwith kaNNan so herfrom rate at won’t feed on anything but the vEmbu. at won’tfeedonanythingbutthevEmbu. igaL are physically part of my body, they they my body, are physicallypartof igaL tiful, andthatarelikethebranchesofa Him up as “good for nothing, useless,waste”, fornothing, Him upas“good paDiy kaikkum vEppamkAipOl mAttiramEyO?, D. A C. A withHim. bytyingher make herlive without Him; where shemightnotliveanymore responsibility to bring Him up properly, a Himupproperly, tobring responsibility any feel toHim,anddidnot birth given ofhaving withthepride just wasoverwhelmed Also, becauseHereve the childwithaffection. up thiswasthewaytobring that thinking Himfreedombeyondlimits, by giving ruined Him th becauseyaSodA thatprecisely ANDAL feels properly becauseafterallshewasnotthena devotees with His rejuvenating, youthful form. Hisrejuvenating,youthfulform. devotees with flawlessness to Him, and the “vEm and to Him, flawlessness flaws ofthisvEmbuwillall beremoved.The into cont are brought that herflawlessbreasts when the mukta-s lose all thoughts of their past. of their loseallthoughts when themukta-s thatthe very fi completely. Itisconsidered the Lordwillremove the paramAnandasvarUpamof Him the effectofturningthispersonagainst Him. Ifsomeonehastoconti separation from a-marah, etc.). but Him not feeltheslightest and alsothatwhichdoes lakshaNams), (sAmudrikA lakshaNa-s allthe to conforms that Thesthanam time ofbirth.

SrI PVP’s anubhavam was that ANDAL feltth ANDAL was that anubhavam PVP’s SrI His embraces -HeWho ap-perumAn”) tINDiyAna “yauvanattODu tOL - kumaran veRRi veRidE,vEmbAgavE:“oruvarkkum But in this pASuram, ANDAL gives the remedy for this problem. If the elders make sure sure eldersmake Ifthe for thisproblem. gives theremedy ANDAL in thispASuram, But ThekuRRamreferred aRRa kuRRamavaitIra: kumaran: That One Whois of kuRRamaRRa mulai:Flawlessbreasts;thoseth kuRRamaRRa DDITIONAL DDITIONAL

THOUGHTS THOUGHTS

FROM FROM nitya yauvanam -Eternalyouth, nitya yauvanam bU’ will turn into “karumbu”. willturninto“karumbu”. bU’ S S R R I UV: I PBA: nd ended up making a “vEmbu” out of Him. “vEmbu”outof nd endedupmakinga 383 rst sight of emperumAn in SrI vaikuNTham is inSrIvaikuNTham ofemperumAn rst sight tural mother. SrI UV gives the anubhavamthat UV givesthe tural mother.SrI also (prAtikUlya buddhi); but the very sight of butthe very sight also (prAtikUlyabuddhi); nually undergo this kind of torture, it can have have nually undergothiskindoftorture,itcan but also “patently distasteful to everyone”. to everyone”. distasteful but also“patently sense of excitement on the thought of anyone sense ofexcitementonthethoughtanyone aled HimselftoherastheSupremeLord,she act with the shoulders of this “vEmbu”, the “vEmbu”,the ofthis with theshoulders act ought that she was the natural mother, she she mother, wasthenatural she that ought flawless breasts of mine will transfer their flawless breastsofminewilltransfertheir AgavE”) - Not only has yaSodA brought brought yaSodA only has AgavE”) -Not so, it will becometh so, itwill all traces of the feelings of prAtikUlyam prAtikUlyam feelings of alltracesofthe at do not have any flaw right from the anyflawrightfromthe donothave at at yaSodA failed in bringing Him up up Him in bringing failed at yaSodA payan inRiyE; illaienkira to here is the torture because of the to hereisthetorturebecauseof whodoesnotage(a-jarah, eir responsibilityto

sadagopan.org sadagopan.org their neck) and throw them at Him and thus get rid of my sorrow”. my sorrow”. ridof thusget atHim and throw them their neck)and evenplucking mybreaststhatar femininity by me. IfIeverseeHimanyw to that belonged isto Hisnature Him asgOvardhanan; praises with utmostpain.ThatevilkaNNandoesno deeply in suffering despair: “Iam passion and B. A A. F உள்ேள கிைநேவைன eRinduenazhalaittIrvEnE avanmArvil aLLip paRittiTTu ko’ngaitannaikkizhangODum onRillAda koLLum payan gOvardhananaikkaNDakkAl kuRumbanai koLLai koLLik ennAda uLaLOilaLO naivEnai uLLE urugi P அள்ளிப் பறித்திட்டவன்மார்வில் றில்லாத பயெனன் ெகாள்ம் கும்பைனக் ெகாள்ளிக் ெகாள்ைள cannot even be said that He does not know th know not He does that be said cannot even areno andwords. There actions uncoordinated andrivulets,canbeseenin my rivers liketheflooded is overflowing sorrow AS uLLE urugi naivEnai: I am deeply hurting inte deeplyhurting naivEnai: Iam uLLE urugi sheiscompletely her wit’send; is at kOdai URAM ROM DDITIONAL எறிந்ெதன் அழைலத்தீர்ேவேன கிழங்ேகாம் தன்ைனக் ெகாங்ைக ேகாவர்த் தனைனக்கண்டக்கால், உளேளா இலேளாெவன்னாத, S 13.8 R I S A

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TREATISE 384 at I am suffering immensely inside, because He because He am sufferingimmenselyinside, I at e of no use (like the breasts of the goats under the breastsofgoatsunder e ofnouse(like side and am also blabbering sadlysomething andamalsoblabbering side t even ask if I am alive or dead. Everybody I amaliveordead.Everybody even ask if t here, Iwillgetridofallmybodilysigns do special harm to girls; He has usurped all He hasusurped girls; harmto special do broken-hearted and declares with extreme and declareswithextreme broken-hearted words that can express my condition. It words thatcanexpress my condition. : rnally, andmysorrowisspillingover.My nitysassarvagata:sthANuracalo’yam 2.24) sanAtana:||”(gItA “acchedyo’yam adAhyo’yamaklEdyo’Soshyaeva ca| these mulaigaLwhicharereallymeantfo I willdo. is what this tocatch itisdifficult the cowseverywhere; trace. suffer andperishwithout AyarpADi girlsof surethatthe He willmake control andcommitall in tiruAyppADiwithout fair? -sarvasvaapahAram.Isthis tome thatbelongs usurped everything He hasalso me asawoman? towards me. ShouldHe lost Hislovefor that Hehas express allthepainIexperience. to Thereisnoway I undergo. ofthepainthat onlygetaglimpse Youcan words andactions. by my outalittle abletobebrought isbeing undergoing my heartis painthat the suffering, onlytheextrawateroverflow filled withwater, aRidiyenRE”.) uLLiRRellAm uDanirundu is sarvaantaryAmiwhoknowseverything. dried. It is eternal,all-pervading dried. It has an AtmA; that is permanent and is imperishable”. imperishable”. andis thatispermanent has anAtmA; thatbhaktiisAtmA. Learnedpeop residence for refe ko’ngai AtmA. InsvApadEsam, Him in despair. Him indespair. her byplucking itself, by that isintangible koLLum payan onRillAda: Because of His ignoring me and going after the cows always, cows always, afterthe meandgoing BecauseofHisignoring onRillAda: payan koLLum Hi Ifind kaNDakkAl: “Bychanceifandwhen fold,but (vardhana)ahundred-thousand grow (gO) makes thecows He gO-vardhananai: kuRumbanai: Themischief-monger.nandagOpa only does koLLi: Thegreatrobber.Not koLLai not evenenquire He does ilaLO ennAda: uLaLO and lakesget therivers When suffering? I am much togaugehow it possible naivEnai: Is quotes aiya’ngAr kRshNasvAmi (SrI puttUr (This AtmA) cannotbecleft;it (This AtmA) Lord kRshNa says in the gItA: saysinthe Lord kRshNa herereferstoherown kizhangu” “ko’ngaikku theterms kizhangODum: tannaik ko’ngai Since kOdai hasreached the pinnacleofhersuff Since kOdai , stable, immovable, andancient. immovable, , stable, rs to bhakti that is intensely pleasing to paramAtman; the the paramAtman; pleasingto intensely is that tobhakti rs r Him have lostalltheirusefulness. r Himhave 385 breasts along with her AtmA and throw them at her AtmAand throw breasts alongwith Him. If I happen to find Him with great effort, with great effort, to findHim Him. IfIhappen also lose thenaturalqua also kinds ofmischiefandplaypranksatHiswill! burnt; it cannot be wetted and it cannot be burnt; itcannotbewettedand s out of them Just like that, because of my becauseofmy that, Just like of them out s le say: “This body which has several le say: parts “This bodywhich He not show even the basic kindness; but but kindness; thebasic He notshoweven tirumAlai 34,whichdeclares:“uLLuvAr m somewhere”. Heisalwaysgoingafter m ering, she is now ready to pluck her soul ering, sheisnowreadytopluckhersoul n has got himself a son to roam around n hasgothimselfasontoroamaround “Is kOdai alive or not?” It is obvious alive ornot?”Itisobvious “IskOdai lityof basic kindness

sadagopan.org sadagopan.org embrace). of His (IwillnotgetthepErAnandam thatIundergo orsuffering take careofthetApam me.Bythro great ifHehadcomeandembraced suffering. suffering. of ANDA thebreasts He willbeendowedwith allthepainthatsh experience He wouldalso chest; He can do whatever chest; Hecandowhatever rootsand I willpluckthemwiththe He didnot, He tookawayallmypossessions,itwouldhave be controlle refusingto but theseare ko’ngaigaL; directed at - peNgaL tiRa peNgaL directed at- viDaitAntarumElmiga nanRE meimmai Solli mugamnOkki SErttAnElumorunAnRu Semmai uDaiyatirumArvil tavamtAnen? inippOicceyyum immaip piRaviSeyyAdE kuRREval gOvindaRkOr tIra kommai mulaigaLiDar P D. A C. A where others may find them. Theybelongonly where othersmayfindthem. with Himatleast. may flourish again.Also,perchan her torturing and growing out she plucksthem If tortureher. again and body? this of me, whatistheuse even careabout Thinking thatHewoulddoalo performed acts He also meanallthegood AS en azhalait tIrvEnE: I will getrelieffrom en azhalaittIrvEnE:Iwill avan mArvil eRindu : She does not want throw throw want doesnot eRindu:She avan mArvil kuRumban: He is not a mischief-maker foreveryo mischief-maker He isnota kuRumban: ordinarymortals,and for These arenotmeant having avan mArvileRindu:BecauseHeisnot -“withitsroots”.Iftherootsareleftbehindbychance,they maygrow kizha’ngODum cows;it could wholookedafterthe denote kaNNan itcanontheonehand gOvardhanan: URAM DDITIONAL DDITIONAL 13.9

THOUGHTS THOUGHTS ttilE pollA’nguSeyyumavan. He wants to do with them. dowiththem. He wantsto

FROM FROM t of good for me, I pined and pined for Him. If He doesn’t pinedforHim.IfHedoesn’t me, Ipinedand good for t of S S R R I UV: I PBA: 386 e has experienced. The anubhavam here isthat Theanubhavam here experienced. e has my suffering. The happiness would have been would havebeen happiness suffering. The my to Him, and so I will throw them at Him. I willthrowthematHim. Him, andso to as the antaryAmi of the gOvardhana malai. gOvardhana as theantaryAmiof ce if they are thrown with roots at Him, they Him, ce iftheyarethrownwithrootsat L on Hischest,andHewillexperiencetheir L been better if He had taken these also. Since He hadtakenthesealso. beenbetterif with their roots,there their with throw thesethatreallybelongat His toHim d by me and are trying to reach Him; just as bymeandaretryingtoreachHim;just d wing my breastsonHischest,itwillonly wing so I can’t afford to throw them anywhere anywhere them tothrow so Ican’tafford them anywhere, but on His chest, justso anywhere,butonHis them any love for me, He is not looking at my any loveforme,Heisnotlookingatmy ne; it is the girls that His mischief is all is His mischief girls that ne; itisthe is nochanceoftheir once). leave you,if I everleave you, Ishall die”; it that is fine with me as well. (All He has been doing “I at myfaceandspeakstruthfully: me straight is lying to me: He always said “I will not me,itwi andembraces arms His me into takes meant onlyforbeingembracedbyHisclosea desire that allthe Him with now byembracing in do I cannot arcirAdi mArgam,if through the B. A A. F ளிடர்தீரக் ைலக ெகாம்ைம ெமய்ம்ைம ெசால் கம்ேநாக்கி கம்ேநாக்கி ெசால் ெமய்ம்ைம திமார்வில் ைடய ெசம்ைம இம்ைமப் பிறவிெசய்யாேத roams afterthecows. willnotsubside. theyundergo thesuffering tirumArbu, His show them I we exist”.Unless forwhich istheonlything sthalamwhich vaksha me gOvindan’s “Show food,gi me mother saying“give pester their there. Suddha (of different body takea vaikuNTham, andnow with the desire istoserveHimhere sole that her kOdairesponds Tothat breasts. those thatsupports of hersoul the antaryAmi ofpursuingotherspiritualob and soon,instead Or kuRREval: Intimate kai’nkaryam. Hereit kai’nkaryam. Intimate Or kuRREval: vaikuN SrI for Thesearenot gOvindaRkOr: of Thesebreasts iDar tIra: mulaigaL kommai What is the greatness in performing What kai’nkar is thegreatnessinperforming ANDAL’s folks ask her why she is resorting to folksaskherwhysheisresorting ANDAL’s ROM DDITIONAL விைடதான் தேமல்மிகநன்ேற விைடதான் ேசர்த்தா ேனம்ஒஞான், இனிப்ேபாய்ச் ெசய்ம்தவந்தாெனன், ேகாவிந் தற்ேகார்குற்ேறவல், S R I S A

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TREATISE 387 current physical body, and not wait to go to SrI current physicalbody,andnotwaittogoSrI will be good if He canat will leastbe goodif speakthetruth ve me food”, keep pressing me and asking: meandasking: me food”, keeppressing ve don’t want to have anything to do with you”, you”, with todo have anything wantto don’t I have for Him? His sacred vaksha sthalam is is sthalam sacredvaksha His Him? for I have ll be well and good. Otherwise, if He looksat if ll bewellandgood.Otherwise, timate kai’nkaryam toin this Himbirth right nd intimatedevotees. If He accepts me and sattva material) , and then do kai’nkaryam dokai’nkaryam material) ,andthen sattva yam in SrI vaikuNTham afterreachingthere in SrIvaikuNTham yam servances torealizetheSupremeSoulthatis servances

Tha nAthan; they are for gOvindan, who who areforgOvindan, nAthan; they Tha mine, which are like fully grown kids who like fullygrownkidswho mine, whichare serious thoughts like plucking her breasts herbreasts likeplucking serious thoughts refers to the kai’nkaryam that men folks folks men kai’nkaryam that tothe refers :

sadagopan.org sadagopan.org experience of embracing rAma withthe experience ofembracing something. scorching Sunoverhead)toaccomplish the mids in do tapas Rshisthat ofthe effort bodyandthenhopeto paramapadam, getanother bodyofmine this with this birth kaNNan in mAdhavI devi vivaram dAtumarhati” -97.14-16 vivaramdAtumarhati” devi mAdhavI 48andfinal inuttarakANDam sItA’s lament thefore wifein pregnant left His when rAma isjustlikewhatsItApirATT second situation drivesme away saying that He does not love me thatembrace,andmy Himafter separated from ifHe Howdoesthiswork?Even is evenbetter. if Hesays,lookingstraight instead, will begood; that willbeevenbetter. in myfaceonceandsay could lookatmestraight lie, Hecansaythetruth. usual liethatHesaysis: “I willnotleave you;if right? could saythetruthatleastonetime, He 14-3). Eventhough (NT “ElAppoigaL uraippAn” materialize. this will that aredeartoHim.However“-theword“E embrace withHisvakshasthalamwhichismean embrace Him. means one has atone’sdisposal. means onehas -kai’nk kai’nkaryam -intimate kai’nkaryam” kuRREval (literally menialservice),isin wants toperform.Howcanonesayembracing onlywomenfolkscandothiskai’ cannot do; samspRSeyamsakAmA’hamtathA kurudayAmmayi||”(rAmA. sundara.40-3) “yathA tampurushavyAghram rAmapirAn with allpartsofmybodythatare rAmapirAn SErndAnEl nanRu, viDai tAn tarumEl migananR tAntarumEl nanRu, viDai SErndAnEl viDai meimmai Solli, mugamnOkki, oru nAnRu Heutterstruthatleastonce-oneday”.is meymmai Solli:“Ifonly oru nAnRu mArvil SErttAnElum(nan Semmai uDaiyatiru immaip piRavi SeyyAdE inip pOic ceyyum ta inippOicceyyum SeyyAdE immaip piRavi Semmai uDaiya tiru mArvil: His vaksha sthala Hisvaksha mArvil: tiru uDaiya Semmai (“hanuman, helpmeinsuchaway lovethatnarasrEshThan that Icanembracewith gAtrai: SOkAbhikarSitai:| current bodythatIwishtohave: 388 nkaryam through the tight embrace that ANDAL thatANDAL embrace tight throughthe nkaryam suffering because of separation from Him”). Him”). from of separation because suffering Let Him speakthetruthatleastoneday.The Let terpreted by SrI PVP as “antara’ngamAna terpreted bySrIPVPas “antara’ngamAna st after listening to what the washerman said: washerman to whatthe st afterlistening t of pa’ncAgni (fire on all four sides and the the on allfoursidesand (fire t ofpa’ncAgni i went through the second time of separation thesecondtimeofseparation through i went aryam that can be performed with whatever withwhatever beperformed that can aryam embraces me now as I desire, Iwillhavetobe embraces menowasIdesire, departure in uttara kANDam 97-“tathAme inuttara kANDam departure , I can leave this life and end my sorrow. This my sorrow. life andend I can leave this , now, and if instead I have to wait to go to to towait I have andifinstead now, lum” denotes that she has some doubts that that some doubts that shehas lum” denotes I have toleave, Ishall notlive”.Unlikethis at my face, “I don’t loveyou;goaway”, myface,“I that at “I donotknowanyoneexcept rAma,sothe cycle of sorrow willcontinue.Instead,ifHe ofsorrow cycle “I do not love you;Iforsakeleaveme”, “I donotlove t for accepting the loving embrace of those t foracceptingthelovingembraceofthose Him with this intimacy is a kai’nkaryam? isakai’nkaryam? intimacy withthis Him embrace paramapada nAthan, it is like the itislikethe embraceparamapadanAthan, m that willnotrefuseanyonewhowantstom Ru): “It would be nice if He will accept my will accept my He “Itwouldbeniceif Ru): vam tAn en?: If I cannot get to embrace I cannotgettoembrace If tAnen?: vam sItAdevi wanted to have the same kind of wantedtohavethesamekind sItAdevi is used to telling to telling isused tAn tarumEl, miga nanRE: If only He IfonlyHe migananRE: tAn tarumEl, E: “IfHeembracesmewithlove,that lies allthetime,He interested in ciRRinbam. ciRRinbam. in interested terms“m Byusingthe thingtoo. me thesame way,Hecantell same Inthe separated fromthem. He is better that is it that He toldthem with themforafewdays. Later, after being stay with Him. But, He left the AyarpADi girls, who were totally dependent on Him, in lurch, apenancein another worldorbirth. ingoingafter isnopoint me. So,there me. Thereis for elderlyperson the mostrespected ta’ngaL dEvaraivallapariSu va “viTTucittar through eldersratherthanbyoneself”.Iwan samSayo’tra tad-bhaktaparicary itsays“siddhir- Even inthatprapatti, other formsofpenancesuchassatyam,mAnasa declared thatprapattiornyAsamisthebest once.” forsureatleast to comehere my dream. in me married He hasalreadycomeand I havenotmarriedHiminfrontofeveryone,th “ErArmuyalviTTukkAkkaippi another place? forkai’ we leavetheopportunity vaik SrI birth,in inthenext birth, in this to forkai’nkaryam She islooking next birth. phalan suchassvargaminthe for sheisnotlooking ofANDAL, Butinthecase future births. available toher. Ayar pADikku aNi viLakkai AyarpADikkuaNiviLakkai allal viLaittaperumAnai P C. A space tome”.) earth-goddess maygrant desire is to perform immediate kai’nkaryam to kai’nkaryam immediate perform is to desire immediate that her them to reaffirms kOdai response, all”.In is “vAsudevA me, realizing prapadyate” (gItai7-19)-“Attheendofmany says takes. gItA what it if thatis they areadvisinghertoundertakeausteritiesand bodyat and throwher toherbody, importance AtmA toHimandnotconsiderthebodyas AS viDai tAn tarumEl miga nanRE: He married so miga viDai tAntarumEl do forth I haveto penance that What isthe in or birth eitherinthis orblessing somephalan is toget ofdoingpenance The purpose kOdai’s folks tell her that everyone in the world should be trying to surrender his/her his/her surrender to shouldbetrying in theworld everyone tellherthat kOdai’s folks

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FROM AratAtmanAm” - “it is better to surrender to emperumAn toemperumAn -“itisbettertosurrender AratAtmanAm” nkaryam that we have right here, and instead go after it in thatwe have righthere,andinsteadgoafteritin nkaryam S R I UV: uNTham, or anywhere for that matter. Why should matter. Why oranywhereforthat uNTham, “bahUnAm janmanAmante j~nAnavAn mAm mAm j~nAnavAn janmanAmante “bahUnAm 389 bhavati vA neti samSayo’cyuta sevinAm; na na sevinAm; samSayo’cyuta vAneti bhavati Him right now. Kai’nkaryam can be performed beperformed can now. Kai’nkaryam right Him when they came to meet Him in kurukshetram, when theycametomeetHim ruvipparEl adu kANDumE” (NT10.10). He is form of penance, and is much superior to all superiortoall andismuch ofpenance, form births, the man of knowledge directlyreaches themanofknowledge births, n pOvadEn?” (SiRiya tirumaDal-4). “Because “Because n pOvadEn?”(SiRiyatirumaDal-4). ted - to getHimonlythroughmyfather Him and not worry about her soul. Instead, her soul.Instead, worry about Himandnot ere arethosewhotalkillofmeandyou.But iga nanRE”,kOdaiiga is saying thatsheisnot Him in this birthwi Him inthis m or bhakti yogam, and is a deva rahasyam. yogam, andisadevarahasyam. m orbhakti penance, and attain Him over several births and attain Himoverseveralbirths penance, is? At the end of taittriya upanishad, it is is it upanishad, taittriya of At theend is? important; but, kOdai is trying to give but,kOdaiistryingtogive important; no better prize than this that he can give give thanthisthathecan nobetterprize me girlsinmathurA,andHehasletthem I need to prove this to you. So,Heneeds Ineedtoprovethisyou. th whatever meansis th

sadagopan.org sadagopan.org guNam-s: guNam-s: rAmawaswellknownforHiskalyANa Incontrast,intiruayoddhi, pranks. mischievous His bahavo nRpa!kalyANaguNA:putrasya “te tamUcur mahAtmAnam pourajAnapadaissaha| B. A A. F ெபமாைன விைளத்த அல்லல் tuvaLArE tunbakkaDaluL Sollait tudikkavallArgaL vETkaiuRRumigavirumbum villait tolaittapuruvattAL viTTucittan viyankOdai nagarnambi villi puduvai ெசால்ைலத் திக்க வல்லார்கள் திக்கவல்லார்கள் ெசால்ைலத் வில்ைலத் ெதாைலத்தவத்தாள் நகர்நம்பி ைவ வில் kalyANa guNa-s of rAma, andthepeopleof kalyANa guNa-s lots ofkalyANaguNa-s. Thepeopleofayod will neverhavetosufferthemisery canchan light forthoseinAyarpADi.Thosewho toeveryone andgrief mischief famous forcausing andunquenchabl songwithintense sung this appearance of abow,and thedaughterofperiyA The peopleofthevillages andtownsinformed became fa kaNNan allal viLaittaperumAnai: kOdai, ofexceptionalandflawless character,

ROM DDITIONAL ன்பக் கடள்வளாேர. மிகவிம்ம், ற் ேவட்ைக விட் சித்தன்வியன்ேகாைத, ஆயர் பாக்கணிவிளக்ைக, S R I S A

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TAMIZH of the ocean of samsAra everagain. the oceanof of S R I PVP:

TREATISE 390 santi te ||” (rAmA.ayodhyA. 2.26) santi te||”(rAmA.ayodhyA. e bhaktitoembracethatemperumAn,whois hyA were immersed in nothing except the the except in nothing wereimmersed hyA AyarpADi were immersed in nothing but but nothing in wereimmersed AyarpADi zhvAr who is the leader of SrIvilliputtUr, has whoistheleader of SrIvilliputtUr, zhvAr inAyarpADibutwhoisalsotheauspicious t this tirumozhi with devotion and sincerity andsincerity withdevotion t thistirumozhi mous in tiruvAippADi by being known for for known bybeing intiruvAippADi mous daSaratha that his son was endowed with endowed with his sonwas daSarathathat with beautiful eyebrows that defeat the eyebrowsthatdefeatthe withbeautiful : because she is the daughter of periyAzhvAr. is thedaughter of periyAzhvAr. because she reason forthisgreat nearing completion;the desi her attain to determination Sollai: kOdai’s whole village. for the shone likealamp kaNNan’s pranks about, and tobe thrilled -nothing vEmbu (sour) like sounded guNam-s folks.Incomparison,rAma’s for those He becamelikeadecoration and dull! thewholevillagewasdark pADi;wheneverHewasnotplayingHispranks, forAyar dIpam kuDamkaNDil “pAlumpadin kaNDAn” His famous for wandering nature, His stealing kaNNan’s mischief.rAmawaswell knownas villi puduvai nagar nambi viTTu cittan viya cittan viTTu nagarnambi villi puduvai pranks werebeingenjo SinceHis aNi viLakkai: Ayar pADikku aNi viLakkai: BecauseofHis Ayar pADikkuaNiviLakkai: “allal viLaitta perumAn” “allal viLaittaperumAn” En” (periyatirumozhi10-7-2). 391 one with sweet character, and kaNNan was onewithsweetcharacter,andkaNNan butter and girls - “veNNai, peNgaL kaLavu kaLavu peNgaL -“veNNai, girls butter and n kOdai …. vETkai uRRu miga virumbum ….vETkaiuRRu n kOdai devotion of her to emperumAn is entirely is entirely toemperumAn of her devotion red goal resulted in this tirumozhi that is is that tirumozhi this in goalresulted red mischief, He was shining like a ma’ngaLa ama’ngaLa like shining Hewas mischief, yed by the village folks like sugar cane, yed bythevillagefolkslikesugarcane,

sadagopan.org sadagopan.org herself. to get much desired so she that bhagavad anubhavam same the wewillget and pASuram, we justchanther if is enough also;so,it foroursake hassuffered is ourMother, kOdai, who will notsufferanymore;they if theyjustchanthercomposition. enough hard theytry.But,forth matter how no of desire so is foryou 100) -“ThelovethatIhave “entanaLavuan experience: bhUdattAzhvAr’s vazhindu anubhavam -“bhagavad her anymore ti ofthis overflowedinthe form spontaneously D. A C. A beauty ofhereyebrows.“tolaitta”isjust So to them. compared that couldbe was nothing fortheword“tulaitta”,sinceAN incomparable” meaning. Instead,hechose not acceptthis PVP did thatSrI would meanthatshehaseyebrowscomparabletothebow.SrIPBAnotes asderivedfromth the word“tulaitta”istaken any sorrow. troubledby willnotbe tirumozhi this expertsinchanting and become thistruth understand Peoplewho I like. special tirumozhi tirumozhi thatexplainstheme eyebrows, Ihaverealized thatIneedtodepend my thatHeisenchantedwith Iknew Iamin.Eventhough situation wanted metogetthis tunbak kaDaluL tuvaLArE: People who are suffering in the sorrowful ocean of samsAram, of ocean thesorrowful in aresuffering Peoplewho tuvaLArE: kaDaluL tunbak Sollait tudikkavallArgaL:ThejIva-sstuckin vETkai uRRu miga virumbum Sollai: kOda migavirumbum vETkai uRRu fail puruvattAL:Thebowwill villait tolaitta SrI PBA takes thewordas“tulaitta”inteadof takes SrI PBA The reasonwhy“AyarpADikkuaNiviLakku”gaveme“allal”orsorrowisbecauseHe DDITIONAL DDITIONAL

THOUGHTS THOUGHTS

FROM FROM ans to reach the phalan - namely emperumAn - is the most is to reachthephalan-namelyemperumAn ans not be tortured like a young shoot being scorched by fire. scorchedby shootbeing likeayoung not betortured S S R R mething that cannot be contained inme”. mething thatcannotbecontained pATha bhedam -analternate version. pAThabhedam I UV: I PBA: 392 rumozhi, since it could not be contained within within contained sinceitcouldnotbe rumozhi, RAl yAnuDaiya anbu” (iranDAm tiruvantAdi - - tiruvantAdi anbu” (iranDAm RAl yAnuDaiya to use the meaning “tiraskaritta - defeated, “tiraskaritta-defeated, use themeaning to in comparison to the shape of her eye brows. shape ofher in comparisontothe e samskRt term `tulA' (balance, equal to), it e samskRtterm`tulA'(balance, DAL's avayalakshaNa-s weresuchthatthere em togetthebenefitofthisexperience,itis em the bow was only a poor comparison to the comparison thebowwasonlyapoor samsAra can never expect to attain her level samsAra canneverexpecttoattainherlevel onviTTucittarforallmygreatness.This `tolatta' in “villait tolaitta puruvattAL”. If puruvattAL”. in“villaittolaitta `tolatta' i’s lovemultiplied puRappaTTa Sol”.Thisissimilarto puRappaTTa beyond limits and Since she had not succeeded in attaining this, Since shehadnotsucceededinattaining “namakkE paRaitaruvAn”refersto means, and the firstpASuram taruvAn” in attains.. Him) thatANDAL realizing with associated anubhavam brahmaAnda it), andwe with associated and thelonging (theseparation the viSlesham Thusends their despair. removed all and inAyarpADi friends up andgaveherasigh Himself finally showed withgreatgleehowherkaNNan, she describes thetemporar (tApam), UDal(fightrepresenting of nA three pASurams andthirty one hundred andgotthegreatn “O’ngi ulagaLandauttaman” life isto only goalof usthatthe who showed po else). ThatiswhatANDAL and nothing bhaktiin growingthe in by peopleasfertilizers in natureare Justice rAmAnujam:“Allthewealth SrI SrISaThakopanquotes only andthesupremegoal. is the This happens. union until this through thejIvAtmAgoes indetailthesorrowthat hasoutlined She reaching paramAtmA. union withthepa toseek for thejIvAtmA B. A A. F I NTRODUCTION 4. Playing kUDal game PlayingkUDal 4. such asta observances Resortingto 3. PerformingciRRil 2. FallingatthefeetofkAman. 1. sAmrAj kai’nkarya reachingHis To showthat So far kOdai has used the nAyaka-nAyaki bhAvam bhAvam nAyaka-nAyaki the hasused far kOdai So kOdai started with the realization and withtherealizationand kOdai started ROM DDITIONAL N A S நாச்சியார் திெமாழி14-பட்ேமய்ந்காேர CCIY R SrI ANDALsametara’ngamannArtiruvaDigaLESaraNam ஸ்ரீஆண்டாள் ஸேமத ஸ்ரீரங்கமன்னார் திவகேளசரணம் ஸ்ரீஆண்டாள் ஸேமதஸ்ரீரங்கமன்னார் I S A

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TAMIZH of tiruppAvai. Here, nArAyaNanE refers to the upAyam or or nArAyaNanEreferstotheupAyam of tiruppAvai.Here, S R XIV - I PVP:

TREATISE 393 king bath before dawnintheriver king bathbefore ramAtmA and attain brahmAnandam only after onlyafter ramAtmA andattainbrahmAnandam SrI: be united with emperumAn, sang the praise of sangthepraise emperumAn, with beunited she proceeded in nAcciyAr tirumozhi with with proceeded innAcciyArtirumozhi she inting out through her aRuL mozhigaL. kOdai heraRuLmozhigaL.kOdai outthrough inting declaration: “nArAyaNanE namakkE paRai paRai declaration: “nArAyaNanEnamakkE see the description of the samSlesham (the (the samSlesham ofthe thedescription see bhakti depictingtheviraha cciyAr tirumozhi

t whereHerevealedHimselftoherand ess of being permanently united with Him. of beingpermanentlyunitedwith ess the society” - (i.e., to be used in His service His service tobeusedin -(i.e., the society” y frustrations) etc. In the last 10 pASurams, the last10pASurams, y frustrations)etc.In PA kai’nkaryam as the benefit to be attained. tobeattained. benefit kai’nkaryam asthe God’s blessings; these are meant to be used used be to meant are blessings;these God’s yam is aHerculeantask,shesangthefirst yam who wasplayinghideandseekwithher, : TT to show that the sole purpose in life is is in life purpose thesole that show to I

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sadagopan.org sadagopan.org second any more, and then onlyHewantedtoreve more, andthen second any she could beyondlimitand bhakti overflowed love fo her emperumAn wishedtotransform Him, andcouldbarelysustainhe herwithHim,andshereso around forHimtounite Him, aswelltheendto the meanstoattain 6. Since she did not succeed yet,shetriedto Sinceshedidnotsucceed 6. and with thecuckoo Conversing 5. 8. Then she was reminded of Him by the clo by the of Him reminded Thenshewas 8. AzhvAnforthe askedpA’ncajanya wasnotenough,she anubhavam Sincethedream 7. 12. In the 12th decad, She is becoming weak decad, Sheisbecoming 12th Inthe 12. after cannot thatHiswords againdeclares ANDAL By theendof11thtirumozhi, 11. withfurther tenthtirumozhi Shestartsthe 10. through word who sent pirATTi sItA just like messengers cloudsas the Sheused 9. 13. In tirumozhi 13, she pleads with her elde pleads withher 13,she In tirumozhi 13. While ANDAL was thus going through intense pa intense going through thus was While ANDAL as nArAyaNa thathad prapanna kulam in a born lifewasoneofbeing Thus, ANDAL’s means toattainHim with kaNNan with kaNNan yielded theresultasyet. her trustinAcArya norhertrustinHiswords, has But neithersambandham, Him anyway. whocanquestion universe inthis one isno there His word, not tokeep trusts in all beuntrue,becauseperiyAzhvAr sambandham willdefinitelyyi (natyaj His words reaffirms thatevenif by Him.But forhertoreach not sufficient whowasverydeartoHim) withperiyAzhvAr AcArya sambandham(association tyajeyam” (IwillnotforsakeMydevotees). from Him,andinpASuram10-4,sheexpressesherlosingfaithHisword“na herself losing rainyseason,shestarted she sawinthe remindedof Being rAma. hanumAn toLord mEni sambandham. herself, sheasksherelderstotake herownefforts;andsinceshe reach Himby should atleastbringanymaterialthatha connection of that object with herself of thatobject connection r life until she attained Him. Him. until sheattained r life eld the result without fail. eld theresultwithout desiring to see Him in person. in person. desiring toseeHim 394 , so that she can sustain her life. her cansustain sothatshe , r Himintoparamabhakti -thestagewhere not see herself alivewithoutHimevenfora not seeherself be attained. Even so, she could not just sit Evenso,shecouldnot beattained. s had association with s hadassociationwith and leaveherinanyplace which hasHis expression of her intense pain of separation painof expression ofherintense uds because their color resembled HisnIla resembled color their uds because er every second, and she decides to try to to er everysecond,andshedecides rs that if they cannot do that, then they if theycannotdothat,then rs that eyam) turnouttobefalse,herAcArya al Himself to her. The bliss of this union union al Himselftoher.Thebliss ofthis the end of the 10th ti ofthe10th the end His words. Even otherwise, if He decides He decides Evenotherwise,if His words. rted to all means at her disposal to attain attain to disposal rted toallmeansather live with just the dream of her marriage live withjustthedreamofhermarriage She thenstartsfeelingthatevenher She His soundaryam because of the things of His soundaryambecause in because of her separation from Him, of herseparationfrom in because is too weak to undertake any effort by is tooweaktoundertakeanyeffort Him, andestablisha rumozhi (10.10),she anubhavam. anubhavam. next two Him,andthen inthe she isseeing herwhetherthey are seeing around Himtheway asks thegopi-s excited byHissight,kOdai tirumozhi. this has interpreted PVP that SrI way Thisisthe Him. onattaining anubhavam theresulting setrepresenting and theother bhakti to parama theoverflowing representing and“kaNDOmE”inthesecondhalf. in thefirsthalf C. A Him withparamabhakti. the - this attained Him `pErinbam' represents bhakti'; thesecondpartisresponseof emperu they haveseen seekers askingwhether people.Th of sets two between of aconversation tirumo of thiscurrent pASurams timeinthisworld. experience atthesame is difficulttofindacetananwho that it conversation betweentwosetsofpeopleinthecu involving pASurams two aspectsthrough these bypresenting anubhavam captures this reaching Himarebothlimitless,andb her. Grace. Finally,her“kuRai His showered with ablessi nammAzhvAr (tiruvAimozhi)received thisgr toshower limit,Hedecides ultimate No bhakti. ofparama tothestage matured not union wi of bliss great life,the their danger to resultin might indigestion from to personssuffering Justasfoodgiven that experience. such thatthepersonwhoisnotpr with Himis tirumozhi to describe thatevent. tirumozhi to last this composes with allherfriendsand her delight shares kOdai thesight, ecstatic with Himselftoherwi kaNNanshows periyAzhvAr, term“viTTucittar show that,kOdaiusesthe forhergOvindan,hedecides plight ofpining kANDumE” (NT10.10).WhenvishNucittarun viTTucitta it alltoherfather“villipuduvai Second interpretation: In the first two lines of each pASuram, seeing kaNNan and being kaNNan andbeing seeing pASuram, twolinesofeach thefirst In interpretation: Second set one - ofgopi-s groups two is adialogbetween tirumozhi The interpretation: First The parama bhakti that is needed for reachi The paramabhaktithatisneededfor Three interpretationsareofferedfortheway kOdai decides to forsake all her own efforts “ciru mAniDavar nAm Seyvaden” andleaves Seyvaden” nAm mAniDavar “ciru all her ownefforts forsake to kOdai decides DDITIONAL

THOUGHTS

FROM zhi (paTTimEyndu)arepresente S R I UV: 395 eyond description by any one individual. ANDAL ANDAL eyond descriptionbyanyoneindividual. r ta’ngaL dEvarai valla pariSu varuvipparEl adu dEvaraivallapariSuvaruvipparEl r ta’ngaL those who have had the pErAnandam of having those whohavehad thepErAnandamofhaving has both parama bhakti and also the pErinba bhakti andalsothepErinba parama has both th Him might not be digestible if a bhakta has ifabhakta not bedigestible Him might th to bring Him to her using his prabhAvam. To prabhAvam. her usinghis to bringHim eat blissofunionwithHimonher.Justas wards Him and the resulting search for Him, Him, the resultingsearchfor wards Himand onRum illAda shows Himselfto gOvindan” th His parivAram in bRndAvanam. Becoming Becoming inbRndAvanam. th HisparivAram of those that have attained Him after seeking Him afterseeking attained have that those of lines, she describes what she is seeing - her -her isseeing shedescribeswhat lines, For this reason also, one can say that the For thisreasonalso,onecansaythat the viyan kOdai” (NT13.10).Inorder toplease viyan kOdai” ng “enavAvaRaccUzhndAi”,kOdaialsois ng Him, and the pErinbam that results from resultsfrom that ng Him,andthepErinbam epared toreceiveitwillnotbeable toenjoy the pASurams are arranged with “kaNDIrE” the pASuramsarearrangedwith“kaNDIrE” mAn - this represents the seekers' `parama `parama seekers' the mAn -thisrepresents w that ANDAL’s devotion to Him is at its its is at toHim devotion thatANDAL’s w e first part starts with the question from the the from question withthe starts part first e derstands through kOdai’s folks her pitiful folksherpitiful kOdai’s derstands through rrent and last tirumozhi. It can also be said Itcanalsobesaid rrent andlasttirumozhi. d in two parts - in the form form in the - two parts d in

sadagopan.org sadagopan.org but, if the same is a present fromvi is apresent but, ifthesame plural of“adukANDumE”is-with with the His areblessedwith but alltheothergopi-s intent isthatbecauseoftheblessingof,and Himself to them along with bRndAvanam, butitmeansthat kaNNanisshowing arereallyin mean thatthegopi-s bRndAvanam, kaNDOm with“virundAvanattE invariably end ANDA words thatreferto the we find pASurams, rUpam to arjuna, to ensure that the deva-s will treat arjuna with the proper respect. theproperrespect. willtreatarjunawith thatthedeva-s arjuna, toensure rUpam to viSva the showing viSvarUpamtothedeva-salso,inaddition His to kaNNanshowing midst, inthelast intheir bRndAvanam kaNNan in in them also.Sheisrepeatingtheirresponses heed herwo herand trust ANDAL surrounding will believeheratleas Him also,sothatthey see thatthey her,andconfirming surrounding Him tothose showing is she kaNNan, and found Now shehas beremoved. grief will her so that withher them associate to Himand பட் ேமய்ந்ேதார்காேர kaNDOmE virundAvanattE viTTuk koNDuviLaiyADa inidumaRittunIrUTTi iTTamAna paSukkaLai kaNDIrE i’ngEpOdak iTTeeRu iTTuviLaiyADi baladEvarkkuOrkIzhkkanRAi paTTi mEyndOrkArERu P இட்ட மானபசுக்கைள இட்டீ றிட்விைளயா AS In pASuram 10.10 (‘nalla In pASuram en tOzhi’),wesee This third interpretation gains credibility b gainscredibility interpretation This third pleaded with ANDALhad interpretation: Third

URAM இனி மறித்நீட், இங்ேக ேபாதக்கண்டீேர?- பலேத வற்ேகார்கீழ்க்கன்றாய், 14.1

shNu cittar,everyonecanseeHim. with allthespecialti 396 association with, periyAzhvAr, not onlyANDAL, periyAzhvAr, with, association appearance. What kOdai wants to stress here stress appearance. WhatkOdaiwantsto just her way alone, even she cannot see Him; Him; her wayalone,evenshecannotsee just the referenceto“kANDumE”-inplural.The E”. The reference to bRndAvanam does not does ThereferencetobRndAvanam E”. ecause mostly in the first two lines of most the firsttwolinesof ecause mostlyin the affirmative-thatthey are alsoseeing L (“ennai” etc.),whereasthelasttwolines L (“ennai” rds in future, kaNNan reveals Himselfto kaNNanreveals future, rds in t now. In order to ensure that all those thatallthose toensure t now.Inorder two lines of each pASuram. This is similar her elders to bring anything that belongs thatbelongs anything elderstobring her es ofbRndAvanam. Bull. BhaTTar used to say often: “In parama pada often:“In Bull. BhaTTarusedtosay B. A A. F ெகாண்விைளயாட விட்க் rules” or “norms”. This is what kOdai means by“paTTimEyndu”. rules” or“norms”.Thisis whatkOdai “etc.Hedidnotabide byany“accepted by kaNNan abducted and suchagirlhasbeen decent”. Here,intiruvAippADi, thereistalk notdo anythingagai paramapadam, Hecould anele like His will at mischief performing started He andso, Him, control one to no askaNNan,Hehad His appearanceingOkulam intoanewshiny thatgallivants asitwishes.AfterHemade transformed huedbull around ropealwaysheldbyot with thecontrolling has said:vAniLavaraSu”.SinceHewasconstant andunderthewingsofperiya or sEnaimudaliyAr oftiru onthelap growing an EternalPrince- pASuram. will, andattained greatlusterasaresultofthis kaNNan, starte as in tiruvAippADi incarnation Suddenly, ofage. hadbecome and thatnappinnai inAyarpADi, inthehousesofgopi-s waslotofbutterstored outthatthere day, Hefound Hi to theyofferedtiruma’njanam Sesha-s, His “cUTTu nanmAlaigaLtUyanaEndi”(tiruviruttam wise, elderlyministers.Heco NATTavar bynityasUri-s(“viN “appointed” th with thesametime at mischievous and being freely roamingaroundinbRndAvanamarea,whil of this paramAnandam. In thefirstpASuram them grazethegrasshappily.” cows withgreatjoy,lovingly toHisdelight?” grazing cows playing and goes around paTTi mEyndu : When He was in SrI vaikuNTh He wasin :When paTTi mEyndu Paramapada nAthan waslikea“vAn iLa Paramapada (sEvai)andgivesher severalwonderfulgives kOdai sights kaNNan sundarA’ngan - “Yes,wedid;sawthatgOpAlanin brotherandwho who isbalarAman’s personality, bullish see adark-hued, you - “Did ROM DDITIONAL விந்தா வனத்ேதகண்ேடாேம. S R I S A

T THOUGHTS HAKOPAN '

S FROM calling them by their names, feeding them water andletting them feeding names, calling thembytheir

nsidered them dear toHim nsidered themdear TAMIZH S R I PVP:

TREATISE 397 everywhere of“kaNNan stealing butter”,“such phant that has entered a sugarcane grove.In asugarcane phant thathasentered m daily and offered dhUpam etc. But then, one etc.Butthen,one dhUpam andoffered m daily bRndAvanam, looking after His most beloved His lookingafter bRndAvanam, nst His svarUpam andwasacting“normal His svarUpam nst anantAzhvAn, underthecareofvishvaksEnar anantAzhvAn, is howkaNNan indicates kOdai tirumozhi, hers. When He came to tiruvAippADi, He tiruvAippADi, He WhenHe cameto hers. e AyarpADi girls and pleasing all His friends. girls andpleasingallHisfriends. AyarpADi e d roaming around like a bull inAyarpADiat bull d roamingaroundlikea incarnation. This is what is described in this incarnation. Thisiswhatdescribed mUduvar” - tiruviruttam -2) who were like -2)whowerelike mUduvar” -tiruviruttam He lost interest in paramapadam and took and inparamapadam interest Helost ly watched, He waslikeabullthatistied, m, SrIvaikuNThanAthan tiruvaDi (garuDan) - just as periyAzhvAr -justasperiyAzhvAr tiruvaDi(garuDan) e acting as a good brother to balarAman balarAman to asagoodbrother e acting : araSu” (periyAzhvAr tirumozhi 3-6-3), araSu” (periyAzhvArtirumozhi3-6-3), 21). Consistent with their true nature as as truenature withtheir 21). Consistent am, He was a Bullallright,buttied am, Hewas and acceptedtheirofferings- isdestinedtobe

sadagopan.org sadagopan.org were hurt because of the mischief of kRshNa. of mischief were hurtbecauseofthe me by andthegopi-s kRshNa of the happiness that happiness. together bybeing sItaiexperienced rAma and parNa in sAlai and the forest. lived happily iL by pointing out the intimacy oftheirrelation out the by pointing friends again; so, He always remained underthecontrolofbalarAman. so,Healwaysremained again; friends talk tokaNNan,balarAmanactedasamediat Also, when brother. little younger like asweet totheyounggirlsof whenitcame mischief baladEvan now(whoistheavatAramoftiruan anantAzhvAn andbecauseofthatsweetmemory oftiru onthelap Hewasusedtobeingpampered brother.Inparamapadam, was Hiselder iruppadu”). kANum pOlE uDambu veLuttup pale whit bull. Incontrast,Hewasprobably own sweetwi His to thitheraccording hither and rAmeNa ASvAsitA gopyohariNAhRta “sandeSais sAmamadhurai:pr deva gandharvasa’nkASAstatratenyav “ramyamAvasatham kRtvAramamANAvanetraya:| kinds ofnoisesexpressing Hi kinds padam”. reaching parama mukta on that ofthe as “playing tothehear PVP explainsthephrase befellHim. madesurethatnodanger kaNNan and celvAn”). pinkUDac nambiyoDap ennum tan actedsubs normally 5 talksabouthowkaNNan thus felt and balarAman’s sweetandkindwords comfort rAma and sItA derived in being together. together. inbeing andsItAderived comfort rAma protected them.Itwasasifla guard without perumAL wasstanding iLaiya So also, in the balarAma incarnation, balarA So also,inthebalarAmaincarnation, SrI PVP explains in detail the significance of thesignificance indetail explains SrI PVP baladEvarkku OrkIzhkanRAi:Hewaswilling huebyrunning around InAyar Hisnatural kAr Eru:“Dark-huedBull”. pADi, Hegot iTTIRu iTTu viLaiyADi : This can be explained in many ways. “iTTu IRu iTTu” – SrI iTTu”– inmanyways.“iTTu IRu : Thiscanbeexplained viLaiyADi iTTu iTTIRu by hari(kaNNan)were consoled theirheartsstolenby whohad Those gopi-s andlakshmaNan), (rAman, sItai three Those During SrI rAma avatAram, whenperumALand During SrIrAmaavatAram, kshmaNa had an intimate part of, and was sharing in, whatever in, whatever sharing of, andwas intimate part hadan kshmaNa s extreme joyat to having leftparama padamandcoming s extreme ema garbhaihagarvitai:| cetasa: ||” (vishNu purANam 5-24-20) purANam cetasa: ||”(vishNu asan sukham||”(rAmA.bAla.1-29) 398 AyppADi, when it came to balarAma, He behaved behaved tobalarAma,He it came when AyppADi, ship in their other in in theirother ship and helped them more and more to experience to experience more more and helpedthem and e in color in paramapadam (“paramapadattil e incolorparamapadam(“paramapadattil antAzhvAn). Thus,eventhoughHewasfullof ever the girls got mad at Him and refused to madatHimandrefused got thegirls ever diating between them, asand whenthegopi-s diating between ervient to His brother balarAman (“baladEvan balarAman brother His to ervient aiya perumAl was sharing the happinessthat was sharing aiya perumAl even winking, bow and arrow in hand, and hand, in bowandarrow even winking, t’s content, andexpressingjoycomparable to t’s or between the two parties and made them andmade betweenthetwoparties or Here, the idea is that kaNNan is making all making is kaNNan isthat idea Here, the comforted. periyAzhvAr in his tirumozhi 1-7- inhistirumozhi periyAzhvAr comforted. the term “baladEvarkku Or kIzhk kanRAi”, kanRAi”, theterm“baladEvarkkuOrkIzhk ma derived great satisfaction by increasing by increasing satisfaction ma derivedgreat And balarAman always watched out for And balarAmanalwayswatchedoutfor ll with a majestic gait,likeanunrestrained ll withamajestic to be under the control ofbaladEvan,who underthecontrol tobe who looked like deva gandharva-s, built a a built devagandharva-s, lookedlike who , HeislettingHimselfbecontrolledby pirATTi were resting in the parNa SAlai, wererestingintheparNa SAlai, pirATTi carnations aswell. more enjoyable than being in His paramapadam thanbeinginHisparamapadam more enjoyable wereverydeartoHim. were atleast why thecows Thus, there two reasons togoa wandered awayalongdistance;Ihad asto iftheparentsenquire AyarpADi girls, another wayaswell. When Hereturnedhome Thecows helpedHimin viTTukkuzhalUdupOyirundE”. talks aboutthis“AgaLpOga intent by playingonHisflute(withthehidden make surethecowswanderawaytowards where th cows morethanthegopi-s,becausetheygaveHi lovers whotrytounitethe love themediators it thatthecowsar Him; howis are verydearto paramapadam? leelA. such awaythatHehascome in behaving para tattvamisnow andhasalltheGlory-this His gAmbhIryam) of anyone (because upanishad declaresas “avAkya anAdarah” (chA makes noises. Himsel etc bysharing sousIlyam, soulabhyam food; Iamtheenjoyeroffood). am food;I am the enjoyer offood (in theform of paramAtma’s love); I am the enjoyer of aham annAdo’hamannAdo’hamannAda aham annam| hA vuhAvu| “etat sAmagAyamnAste| on. then from ab on being his extremedelightandecstasy show SrI vaik realizedsoul)goingto muktAtmA (a noises is making He and happiness. everything kaNNandid means that phrase this of” -e.g.,adaiiTTuvandAn.(He around like toroam Heisable AyarpADi where In tiruvAImozhi 10-3-10, nammAzhvAr saysth nammAzhvAr 10-3-10, In tiruvAImozhi iTTamAna paSukkaLai: The cowsthataredear iTTamAna paSukkaLai: i’ngE pOdak kaNDIrE: Have you seen theactsth seen Have you kaNDIrE: i’ngE pOdak paramAtmAWhomthe aloudthatthe refersto pUrvAcArya-swondering SrI PVP camehere In asimilarfashion,paramAtma viLaiyADi: ShowsHisleelAvyApAra-s.Aftera -‘I sings paramAtmAand (muktAmA reaches came for that or on account of that). So in this pASuram, this pASuram, ofthat).Soin or onaccount forthat came to show His happiness and independence. and happiness His to show to the “iTTIru iTTu viLaiyADum” stage. viLaiyADum” to the“iTTIruiTTu 399 : ||”(taittriyabhRgu.10-6) why He was late, He could say “These cows whyHewaslate,couldsay“Thesecows together very much, this kaNNan also loved the together verymuch,thiskaNNanalsolovedthe uNTham andchantingsA nd round them up and that is why I am late”! is whyIam up andthat round them nd e termed as dear to Him? to dear e termedas ion ofcallingHislovers a free bull. iTTu can also mean “on account mean “onaccount canalso freebull. iTTu a He could to create havoc to express His joy His joy create havoctoexpress He couldto and becauseHegetsachancetoshowHis f with folks, He becomes so ecstatic and He becomessoecstatic folks, with f : “tivattilum paSu nirai mEyppuuvatti”.SrI paSunirai : “tivattilum ndogya. 3.14.2) - He Who does not talk to ndogya. 3.14.2)-HeWho does nottalk late in the evening after playing with the the playingwith late intheeveningafter le to do kai’nkaryam tobhagavAneternally do le to ll, the whole purpose of His incarnations is ll, theHis incarnationsis wholepurposeof at for kaNNan, looking at forkaNNan,looking m the excuse to go after the girls. He will will He thegirls. after to go m theexcuse am the food for paramAtmA; I am food; I for paramAtmA;Iamfood; am thefood e girls are and then try to call forthecows e girlsareandthentryto to Him. It is only the AyarpADi girls who girls who theAyarpADi only is It Him. to at we cannot get to seeeven if we go to !). tiruvAimozhi6-2-2 ma gAnamloudlyto ma Just as young lovers asyoung Just after these is cows after

This is like a a like is This

sadagopan.org sadagopan.org (in this case, SrI PVP’s anubhavam is that He is setting anexampleforthecows!). is thatHesetting anubhavam PVP’s SrI case, (in this thatHe gItA,whereHeindicates words inthe water). drink calves inordertomaketheyoung thepond from water todrink pretended perumAn -“varaimIkAnilta periya tirumozhi2-5-3 calves willimitate Himandthusquenchtheir water,a downtothe hands onHisback,bend themanddemonstr size for right countless cetana-sduring to and form Obviously, of thosecows? ofnames the thousands sleep. inHis asindelirium, aboutthem, speaksincoherently incarnation,and kRshNa after inHis even isthat anubhavam PVP’s sa yatpramANamkurutelokastadanuvartate||”(gItA3.21) “yad yadAcaratiSreshTha: tattadeva itarojana:| “kanRu mEyttu inidu uganda kALAi” - (tiruneDum tANDakam 3-16). tANDakam - (tiruneDum kALAi” uganda inidu “kanRu mEyttu His exampl thecowscouldfollow pond, sothat this, kaNNan with people perform).Consistent will perform;they knowledge SrI PVP continues his anubhavam of the term ‘nIr UTTi”, by referring to bhagavAn’s to bhagavAn’s oftheterm‘nIrUTTi”,byreferring hisanubhavam SrI PVPcontinues inidu maRittu : Calling each cow sweetly by maRittu :Callingeachcowsweetly inidu (People withouttherequisiteknowledgewillpe nIr UTTi: Whenthecowsandcalvesneedwater nIr UTTi: “vrundAvana gOvinda mandhir” gOvinda “vrundAvana in paramapadam, He only dreams about the cows he looked in paramapadam,Heonlydreamsaboutthecowshelooked ate to them how to drinkthe themhow ate to perform the karma-s only to the extent that the knowing knowing thatthe theextent only to karma-s the perform the time of sRshTi (creation). the timeof 400 Dam parugu karu mugil” (that cloud-hued mugil”(that parugukaru Dam nd sip the water with His mouth;thecowsand with nd sipthewater e. AndHeenjoyedlookingafterthesecows- e. performed the act of drinking water from the waterfromthe actofdrinking the performed believes insettinganexamplefortheothers its name. How could He have remembered remembered Hehave name. Howcould its thirst. tiruma’ngai AzhvAr describes this in describesthisin AzhvAr thirst. tiruma’ngai it is not difficult for Him who gives a name a who gives Him it isnotdifficultfor to drink, He will find a water pond of the of the He willfindawaterpond drink, to rform only those karma-s that those with thosewith karma-sthat rform onlythose water -HewillholdbothHis Him. He appeared in the earth inthe Him. Heappeared isnothin and hadenoughwatertodrink,there with their wives in seclusion. wivesinseclusion. with their building in had kings practice the issimilartothe anubhavamthatkaNNanhadinSrIbRndAvanam the even intiruvAippADi; and wanderinghitherthitheraccordingto th ignoring greatness, His minding that, without meadows? That Howcan Himself(viLaiyADa). around sporting isthe whole purpose ofHis taking this incarnation. SoHe is relishing in C. A and samhAram. and samhAram. that Hewasthinkingabout”.Itcanevenrefe interpretation. adifferent SrIUVgives andjoy”. of Hishappiness or SrI vaikuNTham had in cannotbe scene of kind This kaNDOmE: vanattE virundA . Thesecond interpretationisthatkO 2. anduses usually ismad nAyaki toher,the incoming islate WhenthenAyakan 1. thistirumozhi: in twolines first forthe interpretations different hastwo Sri UV Has HecometothisplacewhereIam? i’ngE pODa: all fulfilled means “Having “iTTIRiTTu” IRuis‘finishing’; or‘giving’; ‘doing’ iDudal is iTTIRiTTu: Recall that SrI PVP had interpreted this phrase as “As a result of the display “As aresultofthedisplay phraseas interpreted this had Recall thatSrIPVP iTTIRiTTu: the Thusleaving viTTuk koNDuviLaiyADa: SrI UV notes that a similar bhAvam can be assigned to the remaining pASurams also. pASurams totheremaining beassigned bhAvamcan that asimilar notes SrI UV DDITIONAL and yetiscommittingatrocities. baladEvan to is subservient well? ThiskaNNan is strongas He nature, eventhough His divine to awaythatblemish insuch there isno He behaves make surethat istakingadark-hued and thestealthiness a`kArERu'that to kaNNanas is referring in isreflected Thisanger remarks. chiding Him, which is reflected in the next two lines. in thenext two is reflected Him, which have anyinterest elderly folkswhodidnot of two lines the first in Him isreflected are Himself, andelevatesthedevoteeswho Hi He raises even that much soulabhyam [oppillAappan] a who hasnocomparison He isdoing“paTTi mEyndu”now,HeisOne peRRAn” (NT12-8).Eventhough “kaRRinam mEykkavumEykkap reflected inherearlierreferencetoHimas

THOUGHTS

FROM only to doleelAorplaying. only to secret palaces in secluded spots secret palacesin S R I UV: 401 r to the jagad vyApAra leelan’s sRshTi, sthiti r tothejagadvyApAraleelan’ssRshTi, His will.Afterthecows dai is full of respect for emperumAn, as as dai isfullofrespectforemperumAn, g else to do. Then, thereisonlyplayingfor g elsetodo.Then, e care of His hair, not washing His clothes, His clothes, hair, notwashing e careofHis the pASuram. Listening to this, kOdai’s thepASuram.Listeningtothis,kOdai’s He play when the cows are grazing in the He playwhen the cowsaregrazingin form. Compared to this, doesn't baladEvan baladEvan doesn't form. Comparedtothis, in Himearlier,now form greatrespectfor cows to graze (viTTuk koNDu), He went He went (viTTuk koNDu), cows tograze the first two lines of this pASuram. kOdai kOdai pASuram. of this twolines first the has been gallivanting around stealthily, stealthily, gallivantingaround has been nd one with no blemishes. He hasso nd onewithnoblemishes.He s subordinates to a level higher than alevel higherthan to s subordinates dear to Him. This respect of kOdai to kOdai to of Thisrespect to Him. dear so that they can enjoy time canenjoytime so thatthey have finishedgrazing

sadagopan.org sadagopan.org blossomed red lotus flower, a hue like thatofth ahuelike flower, lotus red blossomed dvibhujam j~nAna mudrADyam vanamAlinam ISvaram “ dvibhujam j~nAnamudrADyamvanamAlinam ghAbham vaidyutAmbaram “sat puNDarIkanayanamme A.F அங்க ெவன்ைனப்பிாிெசய் kaNDOmE virundAvanattE minu’nga ninRuviLaiyADa kalandARpOlavanamAlai gaNa’ngaLODu minmEgam gOvardhananaikkaNDIrE? kuNu’ngu nARikkuTTERRai AyarpADikavarnduuNNum anu’nga ennaippirivuSeidu P மிங்க நின் விைளயாட விைளயாட நின் மிங்க ேளா மின்ேமகம் கணங்க குட்ேடற்ைறக் குங்கு நாறிக் forest flowers”). flowers”). forest in is rich andwho twohands, like lightning, by leavingmealone,hascompletelytakenover wearing the vanamAlai: wearing the islikewatchingth tirumEni on Hisdark-hued troupe invi plays withallHis vanamAlai and cows?” the after time,andlooks butter allthe AS (“We should meditate on SrIkRshNa meditate (“We should suffer made me whohas gOvardhanan, byname bull toseethatyoung “Did youhappen gOpAla tApani upanishad talks about Hisga talksabout upanishad gOpAla tApani ROM URAM விந்தா வனத்ேதகண்ேடாேம. கலந்தாற் ேபால,வனமாைல ேகாவர்த் தனைனக்கண்டீேர?- தாயர் பாகவர்ந்ண்ம், S 14.2 R I S A T HAKOPAN ' S

TAMIZH

TREATISE 402 rundAvanam. Watching the beautiful vanamAlai thebeautiful vanamAlai Watching rundAvanam. jn’Anam and is wearing a garland made out of out made wearing agarland is and jn’Anam e lightning in the midst of the clouds”. ofthe midst the in e lightning “Yes, we have seen that kaNNan who wears kaNNan who “Yes,wehaveseenthat e blue coloroftheclo e paramAtmA who has eyesresemblingthe paramAtmA who AyppADi, isenjoyingever AyppADi,

rments which shine like lightning and His andHis likelightning whichshine rments : uds, garments that shine shine that uds, garments y bit of it,smells bit y uNDu), He is acting like a young, proudbull. is actinglike uNDu), He and isenjoyingev seized AyarpADiatwill me?”). order to make astring the thecowsandwearing manage hand to cows follow His in astick He ishaving lot ofstains! a dresshas that -skin; tuvar of out made a dress Him; what is kavarAda kazhikOlkaiccaRaiyinAr kaDaiyAvin the use of my fairthe anAcAravEshamofkaNNan(tiruvAimo hue if He does not look at any one else but sItai, He will keep taking ba willkeeptaking any oneelsebutsItai,He day forthevratam,Hewillabstaintwodays. vasishTh IfHis teacher yAgam wearingdeerskin. anddoing on HistirumEni husband,whowaswearingbutter very impressedwithHer rAma hand”. When antlerin deer’s having a kura’nga sR’ngapANim capaSyantItvAm kura’nga sR’ngapANim “dIkshitam vratasampannam varAjinadharam Sucim| B. A the smell of butter on kaNNan. butter onkaNNan. the smellof Ayar pADi. girlsin other withthe Himself He isenjoying and separation, through of pain. experience thiskind have hadto Him, Iwouldnot loving them intheirhomes,andenjoyedspendingtime nothave separation, butabductedthosewhodid termkavarndu.Hema invading, seizing,forthe my growth? refersto sorrow. kOdai totally destroymyselfin while sufferingintens will gettoseeHimyet, live”. Sayingthus,Heleftme.Becauseofthis, me, Hesaid“Iwi with and die.WhenHewas kuTTERRai: “kuTTERu” literallytranslatesto way, kOdaifallsinlovewi In thesame kaNNan is the direct opposite of this AcAra pi Has there been anyoneelsewhohadsuch Has therebeen toenjoy kOdailoves butter,etc.”. “smellofcattle, means ‘kuNu’ngu” nARi: kuNu’ngu pADi Seidu,Ayar pirivu anu’nga ennaip themeaning“Akramittu”-forcibly PVPgives SrI kavarndu uNNum: Ayar pADi I willalso Him, like He thinkthat Did ennai - “I am devoted toYou, wearing dIkshai andsp toYou,wearingdIkshai “I amdevoted suffer to Heleftme intensely. I suffer that -such anu’nga Seidu: pirivu anu’nga ennaip DDITIONAL

THOUGHTS

FROM S R I PVP: th the butter smell coming fromkaNNan. smellcoming th thebutter 403 th again and again even if He touches sItai. touches andagainevenifHe th again was preparing Himself for the yAgam, sItai was for theyAgam, preparing Himself was erything as He pleases (Ayar pADi kavarndu He pleases(Ayar pADi erything as kind of a desire? sItApirATTi says : says desire?sItApirATTi ofa kind bhajAmyaham || (rAmA. ayodhyA. 16-23) bhajAmyaham ||(rAmA.ayodhyA.16-23) ely becauseoftheseparation.Thus,Icannot this kind of a death-like torture“anu’nga”. ofadeath-like kind this kavarnudu uNNum - He left me to suffer He leftmetosuffer - uNNum kavarnudu of bells -caragaimaNiaroundHiswaistin of I have tocontinuelive,inthehopethatI I ll not separate from you, if I do, I shall not I shall I do, if fromyou, ll notseparate taLirniRattAlkuRaivilamE”(Heiswearing If vasishThar says that He should not touch says thatHeshouldnottouch If vasishThar as much love for Him as I have, imprisoned as muchloveforHimIhave,imprisoned ecial deerskin,doingvratam,verypureand with them.IfonlyIhad stayed away from zhi 4-8-4 ): “kaRaiyinAr tuvar uDukkai zhi 4-8-4):“kaRaiyinArtuvaruDukkai de girls like me (who loved Him) suffer in Him)sufferin girlslikeme(wholoved de cture! parA’nkuSa nAyaki falls inlovewith cture! parA’nkuSanAyakifalls ar says that He has to observe fast forone grow with separation separation with grow “kuTTi ERu - Young bull”. Since He has bull”.SinceHehas “kuTTiERu-Young as the ‘fertilizer’ for as the‘fertilizer’

sadagopan.org sadagopan.org obtains a distinctive smell on Himself. obtains adistinctivesmellonHimself. ea the folksand He attracts aLainda kuNu’ngum”. bRndAvanam and enjoys leelArasam. andenjoys bRndAvanam plays with play there.Instead,He He cannot would intiruvAippADi thegirls virundAvanam, enchanted and not stop Him from eating butter. butter. eating stop Himfrom not enchanted and consume butterwithoutbeingobstructed.Heenti locality after thecowherdgirlsinSEri(the kOdai thinks that since she is his tirumagaL, ishistirumagaL, she thatsince kOdai thinks to perumAleveninthewombofhismother”. ThatmAlAkAran shining. is that Heiswearing garland with who presentedHimwithamAlaior ofthelightn the combination wearing lookslikelightening varuvAn “(periyA naDai iTTu of cows. andthousands hundreds good careof making suregirl Heisusedto hundred-thousand. virundAvanattE kaNDOmE virundAvanattE mElAppin kIzhvaruvAnai vinataicciRuvan ciRagu ennum mElAl parandaveyilkAppAn kaNDIrE? i’ngEpOdak uraippAnai ElAp poygaL mAlESeyyummaNALanai mAlAip piRandanambiyai P C. A AS

kuNu’ngu: periyAzhvAr refers to this also refersto periyAzhvAr kuNu’ngu: viLaiyADa virundAvanattE kaNDOmE:If viLaiyADa virundAvanattE minu’n pOlavanamAlai kalandAR mEgam min offrie His thousands gaNa’ngaLODu: With Now wecometotheresponsepart. onetoone- growfrom Onewhotakescareofcows,andmakesthem gO-vardhananai: anu’nga ennai pirivu Seidu Ayar pADi kavarn AyarpADi Seidu pirivu anu’nga ennai vanamAlai minu’nga ninRu:In minu’nga vanamAlai URAM DDITIONAL 14.3

THOUGHTS ing and the dark cloud. the darkcloud. ing and on the cloud-hued kaNNan. The vana mAlai on Him looks like vana mAlaionHimlookslike The on thecloud-huedkaNNan. 3-1-1). zhvAr tirumozhi

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mathurA, He searched for and located the mAlAkAran, forandlocated themAlAkAran, mathurA,Hesearched S R I UV: 404 He willwearkOdai’sgarlandandplayhappily. periyAzhvAr is alsoamAlAkArarlikehimand periyAzhvAr is like a “garbha dAsar one who is subservient is likea“garbhadAsaronewhosubservient where thecowherdslive),justsothatHe can swoon because of Hisexquisitecharmandso swoon because His sakhA-s as long as He wants in SrI in Hewants His sakhA-saslong inperiyAzhvAr tirumozhi 2-4-1 “veNNai Hewearsthat mAlaiandcomesto du uNNum - He left me, and instead went and instead me, He left - uNNum du nds. “tannErAyiram piLLaigaLODu taLar taLar piLLaigaLODu “tannErAyiram nds. ced theAyarpADifolkssothattheywillfeel s do not survive, but at the sametimetakes butatthe s donotsurvive, great enchantment; that is why the mAlai greatenchantment;thatiswhythe ts the butter and yogurt and in that process that andin andyogurt ts thebutter ga ninRu: The vanamAlaithatHeis ga ninRu: j~nAnam, etc.,aswesee in thefollowing thatinSrIva declares The Sruti AyarpADi). so’Snute sarvAn kAmAn saha kAmAn so’Snute sarvAn yo vedanihitamguhAyAmparame vyoman| “satayam j~nAnam anantambrahma| B.A A. F மாலாய்ப் பிறந்தநம்பிைய ேமலாப் பின்கீழ்வவாைன ேமலால் பரந்தெவயில்காப்பான் ஏலாப் ெபாய்கைரப்பாைன she nowaddsthewordnambi. only coveredoneattribute orguNaofkaNNan. re bhagavAn. By is usedasareferenceto too. intiruppAvai-26 called Him“mAlE” incarnation here.She His declares ANDAL SrI vaikuNTham, j~nAnam, etc.in all HiskalyANaguna-s.)Thus,whilethevEdad and isendless,thatpersonenjoysinparamapa vinata playing invirundAvanam. way?” “W lie,gothis lieafter around throwing andtheOnewhogoes with Hissoundaryam,theOnewhoismeanttobemymaNALan has made His avatAram as balarAman). has madeHisavatAramas do this garuDan feelshappythatHegetsto being an AdiSEshan kuDaiyAm instead ofSenrAl not beaff rAja-vENUgOpAlan will just sothat nambiyai : The word nambi literally means :The wordnambiliterally nambiyai “Did you see the One who is the embodiment istheembodiment theOnewho “Did yousee (Whoever sees inhisheart-cave,theBrahma (Whoever sees born asth mAl=love.Hewas mAlAip piRanda: DDITIONAL ROM விந்தா வனத்ேதகண்ேடாேம. வினைத சிவன்சிறெகன்ம், இங்ேக ேபாதக்கண்டீேர?- மணாளைன, மாேல ெசய்ம் S R I S A

THOUGHTS T HAKOPAN

' FROM S

TAMIZH brahmaNA vipaSciteti|| i’s son,garuDanwasflyingup S R I PVP:

mantra from taittirIya AraNyaka 1.1: AraNyaka 1.1: taittirIya mantrafrom TREATISE ferring to Him as “mAlAip piRandavan”, ANDAL ANDAL piRandavan”, ferring toHimas“mAlAip 405 ikuNTham, bhagavAn is ofthe bhagavAn ofsatyam, ikuNTham, form kai’nkaryam atleastnow,becauseAdiSEshan kai’nkaryam e saw a wonderful sight; we saw that kRshNan wesawthatkRshNan e sawawonderfulsight; dam, theassociationwiththatsarvaj~nan with ected by the hot Sun’s rays”. (For a change, (Forachange, rays”. ected bythehotSun’s Since He is full of endless kalyANa guNa-s, kalyANa guNa-s, SinceHeisfullofendless “a person who is eminent among men”, and men”, and among eminent is “a personwho n that has the form of truth and knowledge andknowledge hastheformoftruth n that

umbrella for Him, here, periya tiruvaDi - Him,here,periyatiruvaDi umbrellafor eclares that He is of the form of satyam, of satyam, eclares thatHeisoftheform : of Love, the one who entices allthegirls one whoentices Love, the of e incarnation of love (towards the girls of girls incarnation oflove(towardsthe e that He is of the form of pure love in in pure love of form of the is He that and down following His path anddownfollowingHispath

sadagopan.org sadagopan.org nampiLLai used to enjoy the words“v usedtoenjoy nampiLLai SrI Sun. directraysofthe bythe notbeaffected and shadow ofhiswings be inthe such awaythatthe sky in kaNNanwould in his wings varuvAnai :garuDanwasspreading Him! identify beobvi that Hischaracteristicoflyingshould lies, and made them all sound like truth. themallsoundliketruth. lies, andmade other enemies. and killingduryodhana the secretfor likenighttime,and He madedaytimeappear saidthatHewillnot takeupan devotees. He own grea His lessening His devoteesby protected devotees, truth was the refuge in rAma avatAram devotees, truthwastherefugeinrAma everyone But, Hisliesalsoendedingoodfor werealwayscontradict words uttered. kaNNan’s internally always were words His truth, spoke the men and women, spontaneously first, and first, men andwomen,spontaneously Hisaffectionandloveon known forshowering caturNAm hivayassthAnAmtenatetama “sarveshAm hisadarmAtmA ayodhyA. 2-32). rAmanwillspeakverysweetlytoallandHeonlythe truth. ayodhyA. 2-32). rAghava:”(rAmA. satyavAdIca cabhUtAnAm avatAram.Heis“priyavAdI to gorAma gi any other know I even but you?Do anyone else through did yougetthesemarks?”Helied His tirumE andsandalwoodon having turmeric towardsHim! theirlove that itgenerated mElAl paRanda veyil kAppAn vinataic ciRuvan ciRagu ennum mElAppin kIzh kIzh ennum mElAppin ciRagu ciRuvan vinataic kAppAn mElAl paRandaveyil the replyfromrespondents. Now comes 1. ANDAL has chosen the word “ciRuvan” to chosenthe ANDALhas 1. “Didyouseethisgr kaNDIrE?: i’ngE pOdak not justoneortw poygaL uraippAnai:itis rAma protected His devotees bycoordina Hisdevotees rAma protected perumAL’s words alwaysrevealthetruthand perumAL’s OnegopisawkaNNan makesense. :Heuttersliesthatdonot ElAp poygaLuraippAnai wh maNavALan only Heisthe maNALanai: loveon similarlyshoweredHis Our kaNNan mAlE Seyyum: One who was dedicated toshow mAlE Seyyum:Onewhowasdedicated way clearlySesh revealing thatgaruDanis varNAnAmkurutedayAm inatai ciRuvan” used by ANDAL: usedbyANDAL: inatai ciRuvan” this generated their love towards Him. towards theirlove generated this 406 nuvratA: “(ramA.ayodhyA.17-16) o lies; He has uttered hundreds of thousands of of thousands hundreds o lies;Hehasuttered ously noticeable to everyone as a great way to as agreatway toeveryone ously noticeable , and had the same effect as truths. Thus, for for , andhadthesameeffectastruths.Thus, y weapon duringthewar, but tookitanyway; protected the pANDavas by revealing to them protected thepANDavasbyrevealingtothem His teeth “Would I have gotten these from from these His teeth“WouldIhavegotten ni one time and asked Him “From which girl girl askedHim“Fromwhich onetimeand ni ting His mind, body and words; kaNNan words;kaNNan body and His mind, ting o canruleovermyfemininecharm. andliewastherefugeinkRshNaavatAram. all people of all age groups, young and old, all peopleof all age groups,youngandold, ing each other and always appeared as lies. ing eachotherandalwaysappearedas consistent, andweretrue consistent, even asthey were tness and lying - if only it could protect His tness andlying-ifonlyitcouldprotect an forheralso.(“Wh rl?” If one wants to listen to truth, one has has one to truth, tolisten one wants If rl?” the AyarpADi girls first, and thus ensured thus ensured first,and AyarpADi girls the are good for everyone. Since rAmaalways goodforeveryone.Since are eat liar go this way eat liargothis ering His love on others. Lord rAma was ering Hisloveonothers.LordrAmawas refer to garuDan in a very meaningful meaningful in avery to garuDan refer ? “ANDALconsiders at awonderfulchoice neDum kayiRu paDuttiennai neDumkayiRu kArt-taN kamalakkaN ennum P C. A without distinction; Heshower without distinction; was playing under those spread wings in bRndAvanam. inbRndAvanam. spread wings was playingunderthose intoanumbrellaandgavekaNNan his wings sunlight jaTAyufromthedirect younger brother me torture you like this; what can I do?” what canIdo?” likethis; you me torture making who isonmychest would say:“Thewoman He herlikethis, why Heistorturing likea which looks pot inabig it for looking He wouldsay“Iam inthepot, calf befound say:“Iamlooking kaNNan will pot?” in the th from stealing butter while kaNNan iscaught would skillfullyplay with wo in tRNam(thetermforgrass can youfind name fo (the are tRNa-vRksha “coconut trees He islo explain how to ifasked for grass;and IfkaNNanwasgoin ikkaNNan”). brot elder isaskillful Our kaNNan believe him. he islying,andthat that determine definitely If he says “I am tryingsomeone istryingtogoupacoconuttreeandif to get somegrass internally self-con All thatissaidshouldbe fr indication ofHis guNa paripUrNatvam. difference betweentheleftandrighthands- the whodonotevenknow folks asones these AcArya-s describe folks ofAyarpADi(Our AS mAlAip piRanda nambi - He is the incarnatio the -Heis nambi piRanda mAlAip 2. mahAbhAratam talks about kadru (garuD mahAbhAratamtalksabout 2. mElAppin kIzh varuvAnai virundAvanattE kaNDOmE: Just as sampAti protected his JustassampAtiprotectedhis kaNDOmE: virundAvanattE kIzhvaruvAnai mElAppin poygaL uraippAnai: A ‘good liar’willliesuchthat A‘good poygaL uraippAnai: URAM DDITIONAL serves as the umbrella for Him by birth isadAsanforheralso. Him bybirth umbrella for serves asthe SrInampiLLaius ANDAL!”- by of words ‘child’ ofvinatai,whocaredforhismother. -the to thatalsoby‘vinataiciRuvan’ referring mightbe the sky.kOdai in his wings shadebyspreading her bygiving sunlight the direct her atthattimefrom protected garuDan sunlight. made herstandinthedirect servant and mother) her (garuDan’s 14.4

THOUGHTS

FROM rds, will sound with all sincerity and feign truthfulness. If truthfulness. rds, willsoundwithallsincerityandfeign ed Hisloveandaffectioneven g up the coconut tree, He can also say that He is looking g upthecoconuttree,Hecanalsosaythatislooking S R I UV: 407 cave”. If some gopi confronts Him and asks Him Him andasks Him confronts gopi cave”. Ifsome samskRt), if not on a tRNa-vRksham? kaNNan kaNNan ifnot onatRNa-vRksham? samskRt), om thetopoftreeformycalf”,anyone can sistent, so that the whole story sounds true. If sothatthewholestorysoundstrue. sistent, oking for grass on a coconut tree, He would say say on acoconuttree,Hewould grass oking for for my lost calf”. If somebody asks Him how a howa asks Him my lostcalf”.Ifsomebody for his intent is to steal the coconuts. No one will one will No is tostealthecoconuts. intent his r a coconut tree in samskRt), and where else and where else in samskRt), tree r acoconut shade fromtheSun.Wesaw kaNNan asHe e pot, and if asked: “What are you looking for for andifasked:“Whatareyoulooking e pot, he is asked “why are you going up the tree?” areyougoingupthetree?” heisasked“why not looking for the calf in a small pot; I am a smallpot;Iam for thecalfin not looking by spreading his wings, garuDan also made alsomade his wings,garuDan spreading by her tothiskindofa liar (“avanukku aNNan such simple people). Thus this term is an ed to exclaim and enjoy). The onewho exclaim andenjoy).The ed to n of love and affection to His devotees devotees n ofloveandaffectiontoHis an’s step mother), who made vinatai whomadevinatai an’s stepmother), it seems like he/she is telling the truth. he/she istellingthetruth. it seemslike to the uneducated and simple andsimple totheuneducated

sadagopan.org sadagopan.org house, but we saw Him perspiring because of His playing around outside). playing around ofHis because wesawHimperspiring house, but inSrIv (Hewouldn’tperspire perspiration).” thatisdeco huge, dark,shiny,babyelephant ISan anywhere?” seethis Did you sport. is His goes, asthis He Him wherever mindwith takesmy me andpullsheretherewithHislove kadA drakshyAmahe rAmamjagata:SokanASanam||“(rAmA.ayodhyA. 83-8) kadA drakshyAmahe “megha SyAmammahA bAhumsthirasattvamdRDhavratam| B. A A. F கார்த்தண் கமலக்கண்ணெனன்ம் kaNDOmE virundAvanattE vErttu ninRuviLaiyADa pugarmAlyAnaikkanREpOl pOrtta muttinkuppAyap ISantannaikkaNDIrE? Irttuk koNDuviLaiyADum ேவர்த் நின்விைளயாட ேபார்த்த த்தின்குப்பாயப் ஈர்த்க் ெகாண்விைளயாம் get relief for his sorrow of ha get reliefforhissorrow eyes enchants to that,thebeautyofHis which hasthehueofraining aba lotusflowerswith refreshing, blossomed “We sawHimplayinginvirund BharatAzhvAn exclaimsthatseeingthebeauti ey red having ennum:His kaN kamalak taN kArt eyesembedded inHi “He haslovinglotus-like ROM DDITIONAL விந்தா வனத்ேதகண்ேடாேம. கர்மால் யாைனக்கன்ேறேபால், ஈசன் றன்ைனக்கண்டீேர?- ெநங்கயி பத்தி,என்ைன S R I S A

T THOUGHTS HAKOPAN ving been born to kaikeyi: ving beenbornto '

S FROM

TAMIZH clouds, attractstheheartsa Avanam, with His body all perspiring. He looked like a like looked He allperspiring. His body with Avanam, S R everyone who looks at Him evenmore. everyonewholooksat I PVP:

TREATISE 408 rated nicely with pearl garment (because of His nicely withpearlgarment(becauseof rated ckground of black-hued clouds. His tirumEni, HistirumEni, clouds. of black-hued ckground aikuNTham or if He is inside nandagOpan’s nandagOpan’s or ifHeisinside aikuNTham

ful formofrAmapirAnistheonlywayto s kariya tirumEni, with which Heenslaves withwhich kariya tirumEni, s : es on His black hued body is like seeing seeing body islike black hued His es on nd eyesoftheon-lookers.Added more and more He appears newandnovel more Heappears more and elephant). ayoung like Wholooks kanRu” (He is likeayoungbull);in “kuTTERu” (HeWho used darkbullock);inthe second,she islikeaproud, (oneiswho the phrase“kArERu” used she fourteenthtirumozhi, ofthis todescribekaNNan: InthefirstpASuram kOdai uses Edum onRum koLattArA Edum onRum valaiyilpizhaittapanRi pOl mAdhavan enmaNiyinai P C. A incapable of any independent action,andconsider any independent incapable of and underHiscontrol ensuresthatIamcompletely escape, I cannot sothat enslaves me WithHiscoolglances,He cannot escape. wherever Igo,andensuresthat follows me everyone. fragrant beautiful, coolandrefreshingly eyes. beautiful His net of get toseethatrAmapirAn?) Heistheonewhocan His vratams; steadfast in Him in bRndAvanam. Him inbRndAvanam. Himfromplay nooneconstrains bRndAvanam, want Himd His parentswho forfearof perspire AyppADi Intiru SrivaikuNTham; in perspiring anelephant-calf. placedon laden garment(kuppAyam) a smalldropsofperspiration He isplaying, svatantran whodoes and isthe andblabbersenselessly completely outofcontrol, hastakenovermecompletelywithHisbeauty,andthenet Iam result isthat He does. offHisbeautifultirumEniandattracting showing AS neDum kayiRu: His lovely eyesattractmeandho Hislovely neDum kayiRu: His eyesarelikethe ennum: kamalak kaN e paDutti kayiRu neDum ennum kamalak kaN (He is dark-hued like the cloud; He has long cloud; He the like (He isdark-hued yAnaik kaNRE pOl: SrI TSR notes here aninte TSR noteshere kaNRE pOl:SrI yAnaik vErttu ninRu viLaiyADa virundAvanattE kaNDOmE: There is no question ofHis Thereisnoquestion kaNDOmE: virundAvanattE viLaiyADa vErttu ninRu When pOlvErttuninRuviLaiyADa: pugar mAlyAnaikkanRE pOrtta muttinkuppAyap paDuttiennaiIRttukko neDum kayiRu URAM DDITIONAL 14.5

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FROM not have to answer to anyone. toanswer not have S R I TSR: , and express His unbounded kindness towards towards kindness , andexpressHisunbounded to her (“kANak kANap pudumai koNDAdu”). koNDAdu”). pudumai kANap to her(“kANak 409 ppear onHisface,andtheylook likethepearl- NDu viLaiyADum ISan: Roaming around, around, ISan:Roaming viLaiyADum NDu relieve the world from sorrows. Whenwillwe relieve theworldfrom , Heistheyoungprince,andcan’tplay The more and more she looks at Him, the Him, at shelooks Themoreand ing and sweating, and this is how we found ing andsweating,thisishowwe found ecorated with garlands all the time; but, in in thetime;but, garlandsall ecorated with s this as His main sport as a svatantran. main sportasasvatantran. s thisasHis in fear, and He enjoys this as His pastime, in fear,and He enjoysthisasHispastime, arms; He has everlastingstrength; Heis girlswithHisenchantingeyesisallthat this forth pASuram, she uses “yAnaik “yAnaik she uses forth pASuram, this resting aspect in the choice of words that in thechoiceofwordsthat aspect resting lotus flowers that are fully blossomed, lotus flowersthatarefullyblossomed, nnai: He enslaved me through thelong methrough nnai: Heenslaved ld me like an infinitelylongropethat ld melike

sadagopan.org sadagopan.org but in our own SrI bRndAvanam, whichismean our ownSrIbRndAvanam, but in sky hereandthere.WesawHimnotinthepublic this wayandthatbeautifully.Helookedli was fl itwassolongthat pItAmabaram; for it. hunters laid netthatthe fromthe thathasescaped looking likeaforestboar Him withhe ensnared feeling proudthatshehas That mAdhavanisan‘azhagan’whowearin kOdaisaysthat He is unconditionally?” maNi or gem at the end of my garment and control. and control. of mygarment attheend maNi orgem not giveaway catch it,anddoes precious jewel,whoisproudlikeaboarthatski B. A A. F மணியிைன மாத வன்என் kaNDOmE virundAvanattE vIdi AravaruvAnai perumkArmEgakkanREpOl pItaka ADaiuDaitAzhap ISantannaikkaNDIrE? தி யார வவாைன வவாைன தி யார பீதக வாைடைடதாழப் ெகாளத்தாரா ஏ ெமான்ம் tilakam, He is agreatrasikan. tilakam, He “We saw that person walking in ourstreet “We sawthatpersonwalking en maNiyinai: This great rasikan is also rasikanis This great en maNiyinai: is ma’ngaiyar who HimselfSrIdevi, He hasfor lakshmI nAthan.Since mAdhavan: LordwhoistheSriyah seen the “Have you ROM DDITIONAL விந்தா வனத்ேதகண்ேடாேம. கன்ேறேபால், ேமகக் ெபங்கார் ஈசன் றன்ைனக்கண்டீேர?- வைலயில் பிைழத்தபன்றிேபால், S R I S A

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TAMIZH anything from His sideexcep from anything S R I PVP:

TREATISE “eTTiyum eTTAdavan, kiTTiyum kiTTAdavan”. “eTTiyumeTTAdavan,kiTTiyumkiTTAdavan”. owing on thegroundasHewaswalking,moving owing 410 g the shining syamantaka gem. When kOdai is is WhenkOdai gem. syamantaka shining g the an exemplary bhavyan,whom Icantielikea in bRndAvanam.Hewaswearinganexquisite llfully escaped from the net that was thrown to to that wasthrown llfully escapedfromthenet ke a huge, dark colored cloud floating on the a huge,darkcoloredcloudfloating ke t forustoplaywithHimexclusively”. r beauty, He is running away from her andis her from away is running r beauty,He places of AyppADi whereeveryonecansee, placesofAyppADi : pati (TheLord of SrIor Lakshmi),my t when one is devoted to Him Him t whenoneisdevotedto “ANDAL andRangamannAr” 411

sadagopan.org sadagopan.org which describes this beautifully: thisbeautifully: which describes karNAmRtam fromkRshNa quotes svAmi puttUr SrI is coming. He when His street as also refer to His youth. His youth. also referto asrese HistirumEni and resembling lightening, hued, rain-ladencloud.SrIputtUrkRshNasv cloudfullyladenwithwater(represe just-formed ground. belonging. whatever theypossess, considers instead, He C. A kuladaivatamna:||” sampUrya vIthimsavilAsamAyAtgopAlabAla: “paScAt gavAmgopasutai:parIto kaTTi, vIDu ilAduvaittakAdalinbamAgumE. eTTinODu iraNDuennumkayiRRinAlmanamtanaik bogamviNNilnaNNiERinum vILvu ilAda maTTulAvu taNtuzhAyala’ngaLai!polankazhal end ofthegarment. could ruleoverHim,just once wasatimewhenI SrI bRndAvanam, see Him;but,wesawHimin street”). everyone boys, delighting by cowherd surrounded parama bhakti obtained by cont by parama bhaktiobtained AzhvAr declaresthatevenSrIvaikuNTham achieves Hiswish.Hegivesthereferencefr th much how no matter bhakti, and into parama devotee of His He candevelopthisbhakti sothat nettemporarily fromthis He alsoescapes puttUr kRshNasvAmiaiya’ngAr SrI from itsnet. vIdi Ara varuvAnai: Justasthecloudsocc vIdi AravaruvAnai: pOl:perum-huge; mEgak kanRE kAr perum pItaka ADaiuDai tAzha: Hi ti mAdhavan en maNiyinai: He isalwayseasily maNiyinai: mAdhavan en Hi not see Wedid kaNDOmE: virundAvanattE all thecows, street behind in that gOpAlan comes thatOurkuladaivam (“Let uspray notgive Hedoes koLattArA: onRum Edum valaiyil pizhaitta panRi pOl: Bu valaiyil pizhaittapanRi DDITIONAL

THOUGHTS

FROM rolling themindwithbhakti: rolling ruppItAmbaram ismajestically t He has now run away like a wild boar that has escaped t Hehasnowrunawaylikeawildboarthatescaped S veNusvanAnanditaviSvacetA:| R I UV: 412 om tiruccanda viruttam 83, where tirumazhiSai om tiruccandaviruttam83,wheretirumazhiSai is nothing compared to the anubhavam of comparedtotheanubhavam isnothing Ami aiya’ngAr describes His pItAmbaram as aiya’ngArdescribesHispItAmbaram Ami upy the whole sky, He is treating the whole upy thewholesky,Heistreating made especially for His playing with us. withus. made especiallyforHisplaying mbling the dark cloud. The term ‘kanRu’ can term‘kanRu’ cloud.The mbling thedark nting His dayA). Heresemblesthebig,dark- nting HisdayA). including the devotees themselves, as His including thedevoteesthemselves, comments that while He gets tied by bhakti, bhakti, getstiedby comments thatwhileHe by His vEnugAnam and fillingin the whole e devotee tries, Hewon’tbecaughttill e devoteetries, accessible to periya pirATTi. Soalso,there pirATTi. accessible toperiya as it is easy to take a gem and tie it in the andtieitin takeagem as itiseasyto m in tiruvAIppADi, where everyone could could in tiruvAIppADi,whereeveryone m kAr - dark; megam - cloud; kanRu - the - cloud;kanRu megam kAr -dark; anything ofHimselftothese bhaktas; anything and gracefully rolling on the and gracefullyrolling tirumozhi 1-8-5). as“karumalaikkuTTan”- addresses kaNNan including us. Wh -One svAmi isthe andHe property, svam - here. indicated to devoted toHim. those wh His durlabhattvam never becaughtagain. that kaNNanisjustlike when itescapes. boar thathassuccessfullyescapedfromthene andgives devotees ofHis tApam-s canwalkonthestreet(kanRu). in aformthat as anynormalboarwoulddo. benefit andHeis itwouldbeforHis that forgot accessible tomeisforHisbenefitonly.May (lips),tirukkai(hands)andtiru tiruppavaLam or tail. or leg,ears, through thenose, udayaparuppadattinmEl uruvu karidAimugamSeydAi poruttamiliyaikkaNDIrE? puruva vaTTamazhagiya pOl tankaiSAr’ngamaduvE darumam aRiyAkkuRumbanait P E. A D. A AS follo pOl:ANDAL mEgak kanRE perum kAr Hewon’tgiveevenatraceof tArA - koLat -notevenaniota. Edum onrum hasincarnated kAr mEgam) -Itisas ifthehugecloud(perum mEgak kanRu perum kAr valaiyil pizaitta panRi: kaNNan’ valaiyil pizaittapanRi: a boar difficult tocatch panRi pOl:Itisvery Edum onRum koLat tArA - One who does not not does who -One tArA koLat onRum Edum Who isve mAdhavan maNiyinai: mAdhavan en URAM DDITIONAL DDITIONAL 14.6

THOUGHTS THOUGHTS

FROM FROM them the sweetness of His anubhavam. thesweetnessofHisanubhavam. them s innate pride is being referenced here. He is like a wild is likeawild here.He referenced isbeing pride s innate S S R R I TSR: I PBA: 413 haughty boar that has escaped its snare and can haughty boarthathasescapeditssnareandcan So also, He is not giving me access to His me So He isnotgiving access to His also, The inner meaning is that He removes all the the that Heremovesall meaning is Theinner be becauseHeincarnatedasavaraAham, t through its might, ferocious and fullofego might, ferocious its t through acting as if He wants to escape from the net net the from wantstoescape He if as acting anything of Him unless the person istotally theperson Him unless of anything vaDi (feet). He doesn’t realizethatbeing vaDi (feet).Hedoesn’t through any part of its body very easily - not easily-not body very its of anypart through the Dark Baby Mounta DarkBaby the o owns this property, that is, everything this property, thatis,everything owns o ry deartomelikeapreciousgem. om He does not wish to reveal Himself is give anybody what He has; wearethe what He give anybody ws periyAzhvAr’sexamplehere.He in” – (periyAzhvAr

sadagopan.org sadagopan.org like the rising Sun in the background of the huge Eastern mountain”. Eastern mountain”. of thehuge background in the Sun like therising the in His brilliantface With virundAvanam. B. A A. F கும்பைனத் தம மறியாக் kaNDOmE virundAvanattE viriyum kadirEpOlvAnai விாிம் கதிேரேபால்வாைன உ காிதாய்கம்ெசய்தாய் மழகிய வ வட்ட pain; I consider dayA to be the best of virtues”. be the bestofvirtues”. pain; IconsiderdayAto respo best?'andYou thinkas the one thatYou wanted. IaskedYouat ready togiveanythingI tome.IhearditfromYourown messenger that has personallybeentoldbyLordrAma HisincarnationasrAma.Insundara kA during Thisisqu even theABCofdarumamordayai. know how to share this beauty of His with those who love Him?” loveHim?” who with those ofHis beauty tosharethis know how bowthat the SAr’ngam eyebrows thatresemble towards thosewholoveHim,indulgesinmi The inner meaning of pirATTi’s question is: “What happens if ever webecome question is:“Whathappens if ever ofpirATTi’s The innermeaning darumam aRiyA: “We didseethatkaNNanwithadarkco gothisway-theOnewho does nothaveanymercy “Have youseenthatkaNNan pirATTi laments: “This is notthewordthat laments:“This pirATTi mayASrutah” tvattaeva parodharmah “AnRSamsyam ROM DDITIONAL தன்ைகச் சார்ங்கமேவேபால், விந்தா வனத்ேதகண்ேடாேம. உதய பப்பதத்தின்ேமல், ?- கண்டீேர ெபாத்த மிையக் S R I S A

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His behavior towards ANDAL clearly shows that He does not know know clearlyshowsthatHedoesnot ANDAL towards His behavior '

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TAMIZH S R I PVP:

TREATISE He considers dayA as the highest dharmam: dayA asthehighestdharmam: Heconsiders 414 background of His dark-hued body, He looked looked body, He ofHis dark-hued background mouth whenwe were togetherandYou nded: `I cannot withstand when someone is in isin withstand whensomeone `Icannot nded: NDam 38.41, pirATTi tells hanuman that She tells She hanuman that NDam 38.41,pirATTi I heard from hanumAn whom You sent as a as sent whomYou hanumAn heard from I schief towards everyone,andhasbeautiful towards schief that time - `Of all the guNa-s, which is the is the which alltheguNa-s, time-`Of that

ite contrary to what He told sItA pirATTi He carriesinHishand,butalsodoesnot : lored tirumEni and lotus-like face in lored tirumEniandlotus-likefacein - a mischievous cowherd, anddayA - amischievouscowherd, expected of Lord rAma who is cakravarti tirumagan, but after all kaNNan is just a kurumban merewords?” tobejust or aretheygoing dayAtome, showthat and words byYour to stand and ofthesewords, hanumAn toremindrAma isasking practice?” pirATTi in byYou be followed andnotmeantto uttered casually, thatwere words tobejust thesegoing Are Yourmouth. from these wordsMyself I heard under anycircumstance”.“mayASrutah”-thereason wi SrI rAma’sanswerforthatis:“I separated?” beautiful SAr’ngam in all respects - including inallrespects-including beautiful SAr’ngam face?” Hiseyebrowsaresobe embedded inHis eyebrows, wecouldsay,“Howcomethebowth hand in His is His face(namelytheeyebrows) IfweseethebowinHishand, either ofthese. Only thesetwocanstandcomparisontoeach nothing intheworldthatisequalbeauty is His hand.There in He has that bow the SAr’ngam of beauty resemble the beauty that came in SrI bRndAvanam which was luscious whichwas luscious bRndAvanam came inSrI with decorated eyes, hands,feetandlips andis eyes. kaNNan also hasdarktirumEni cool tothe Himevenas see same. kOdaidesiresto love onHim. any affect notshow does He unloving person? who loveHim,ontheot cruel treatmentofthose Sun in the background oftheblackmountain. Sun inthebackground kaNNan, withHisdarkhueandreddish,youthfu adorn Him. eyes,mouth,hands,feet refers tothelotus-like refers to Semmai uDaiyadAi,where kuRumbanai: On second thoughts, ANDAL feels: “AnRSamsyam or dayA can be or dayAcanbe “AnRSamsyam ANDALfeels: kuRumbanai: Onsecondthoughts, tan kai SAr’ngam aduvE pOl puruva vaTTam azhagiya: He Whose eyebrows have the Whose eyebrowshavethe vaTTamazhagiya:He pOlpuruva aduvE SAr’ngam tan kai kaNDIrE? Even though His love to us is not evident, it is our lot to love Him all the allthe Him love to ourlot is it evident, not is us to love His Even though kaNDIrE? th match between no Thereis iliyai: poruttam The rising Sun is such that it can be seenwi The risingSunissuchthatitcanbe pOlv viriyumkadirE mEl udaya paruppadattin mugam SeidAi - With a youthful, reddish, beau reddish, Withayouthful, - SeidAi mugam -Hewithadarkhue. uruvu karidAi the response: Now follows cannot be expected out of Him”. of cannot beexpectedout One not showing any affection for her. One notshowinganyaffectionfor 415 to His eyebrows except His own SAr’ngam - bow. -bow. own SAr’ngam to Hiseyebrowsexcept that of piercing others by their beauty. othersbytheir that ofpiercing we can say - “That which is supposed to be on wecansay- “That whichissupposedtobe green, He resembled the rising Sun. Heresembledtherising green, redness as well as beauty). SrI puttUr svAmi puttUr SrI redness aswellbeauty). ask Him the same question - “Are You going going the samequestion-“AreYou Him ask ll not let you grieve from separation from Me Me from separation from grieve not letyou ll ion to me, even though I am showering my my showering I am me, eventhough ion to other, and nothing else can be compared to becompared other, andnothingelsecan etc.,and theshiningbrightornamentsthat th bare eyes; it is red and lustrous and feels th bareeyes;itisredandlustrousfeels radiating beautiful jewelry. So, when He jewelry.So,whenHe radiating beautiful autiful and curved, and thus resemble the the andthusresemble autiful andcurved, ”. Ontheotherhand,ifwelookatHis at issupposedtobe is beauty of His on the one hand, and His hand, and the one ofHison is beauty her. Whatistheuseofbeautythis l, beautifulcountenance, iful countenance. (SeidAi is interpreted as is interpretedas (SeidAi countenance. iful andislustrousby Anai - paruppadam refers to parvatam. referstoparvatam. -paruppadam Anai why pirATTi is saying this is -”I know issayingthis-”Iknow whypirATTi His youth, lotus-like His youth,lotus-like in His hand, is now in Hishand,isnow is like the rising is liketherising

sadagopan.org sadagopan.org ak-karumA-mugilaikkanDIrE? karuttaip pizhaittuninRa puRampOluLLumkariyAnaik poruttam uDaiyanambiyaip P C. A svayaiva prabhayAmerumudayevimaloravi:||” “tadAsanavaram prApyavyadIpayatarAghava:| equal. meanin kuRumban”? Theinner “darumam ariyAk doin only benton is Him; He enemies and Thus, at them;theytortureHisloverstoo. He has two bows wholooks weakenanyone to thequality theyhave beauty, Withtheir in shape. like thebow in the formhas theSAr’ngam(bow)inHishand.eyeb of acts inplayingwiththem. mischievous in indulges butloves standards, the world to not conform in AyarpADi! that Hepresentedtoher andnotth mountains, the black of the backdrop in Sun rising andradiant likethebeautiful bRndAvanam, as seenin appearance ofkaNNan Aditya varcasam”. samskRt li “pleasing appearanceoftheSun”in kaNNan. todescribe is usingthissameanalogy appear pleasing kaNNan chosetorevealHis vAlmIki comparesLordrAma’sappearanceatth andwastalkingto everyo beautiful ornaments, rays”. Sun’sbright fromtherising thatshines mEru mountain to the rising Sun: to therising AS ma is “kadir udayap parupadam-He pOl puruvavaTTam aduvE tan kaiSAr’ngam darumam ariyAkkuRumbanai:Theinnermeanin analogytodescribethepleasing usesthe ANDAL kaNDOmE: virundAvanattE His paTTAbh ready for was getting When rAma the like own luster, withHis shine it made He great Asanam, that reached “When He In SrImad rAmAyaNam ayodhyA kANDam 3-36 kANDam ayodhyA rAmAyaNam SrImad In URAM DDITIONAL 14.7

THOUGHTS g mischief and has no dayai. What else can we callHimexcept mischief andhasnodayai.Whatelsecanwe g

FROM S R I UV: diyam pOl mugattAn “ (tiruppAvai 1) mugattAn “(tiruppAvai diyam pOl 416 He has one bow in His hand to vanquish His to vanquish He hasonebowinHishand ance inSrIbRndAvanam rows resemble the SAr’ngam; they are curved the SAr’ngam;theyarecurved rows resemble ne whocametoseeHimwithasmilingface. the cowherds of AyarpADi so much thatHe of AyarpADiso the cowherds terature - “tatra gOvindam AsInam prasanna -“tatragOvindam terature eyebrows to give trouble to those who love those wholove togivetrouble eyebrows e analogy of the “scorching Sun ofmid-day” There is also a description of kaNNantothe There isalsoadescription azhagiya: TovanquishHisenemies,He at time to that of the rising Sun. When risingSun. the thatof at timeto g is that He is the azhagan whohasno that Heistheazhagan g is ishekam, He was wearing many shining, Hewas ishekam, wearing many shining, , SrImad vAlmIki compares Lord rAma g is that He behaves asOnewhodoesg isthatHe to thegopi-s, ANDAL B. A A. F ெபாத்த ைடயநம்பிையப் kaNDOmE virundAvanattE virtuttam peridAivaruvAnai vAnampOl Arapperugu aruttit tArAgaNa’ngaLAl வித்தம் ெபாிதாய்வவாைன அத்தித் தாராகணங்களால் கத்ைதப் பிைழத்நின்றஅக் her great happiness with her friends. herfriends. with her greathappiness friends”. byHis came surrounded whenHe of stars collection withahuge sky studded likeabright andHelooked friends, clouds.” anddarklikethe andishuge comprehension, mental our whoescapes isalsoOne He isoutside? His hue as inside and dark (poruttamuDaiyanambi)in is quiteconsistent how toshareHisbeautywiththosewholove complete in all respects, and so there is no way that He can be called ‘poruttam ili’ any way. is nowaythatHecanbecalled‘poruttamili’any all respects,andso there in complete Hi forthosewholove cruel andHehasnolove is darkoutsid sinceHe nambi”, uDaiya “poruttam who appearcontradict the peopleofthisworld in I saidearlierwaswrong she says“What Now ANDAL has now reached“paramAgati”state. ANDAL has inthesecond halfshares and pASuram inthefirsthalfofthis nindAstuti is using kOdai byabigcrowdofallHis surrounded in bRndAvanam, “Yes, wesawthatemperumAn “Have you seen that kaNNan whois“poruttam “Have youseenthatkaNNan poruttam uDaiya nambiyai: Intheprevious nambiyai: poruttam uDaiya ROM DDITIONAL விந்தா வனத்ேதகண்ேடாேம. ஆரப் ெபகுவானம்ேபால், கண்டீேர?- கமா கிைலக் றம்ேபா ள்ம்காியாைன, S R I S A

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TREATISE 417 Him as we saw in previous pASuram, butwho pASuram, Him aswesawinprevious thesensethatHismindisascruel,merciless pASuram, kOdai called Him “poruttam ili”. ili”. kOdaicalledHim“poruttam pASuram, m”. Then again, He is ‘nambi’ - One Who is Who - One m”. Thenagain,Heis‘nambi’ one sense. ‘poruttam ilAmai’ would apply to wouldapply ilAmai’ sense.‘poruttam one ory intheinsideandoutside.Heisreally e, and He is also dark inside; His mind is mind inside; His also dark e, andHeis : ili” in the sense that He does not know know does not thatHe sense ili” inthe

sadagopan.org sadagopan.org ayodhyA kANDam 3-30 in the context ofdescri in the context ayodhyA kANDam3-30 satisfied, feeling not and kaNNan at looking tirumo varuvAn” (periyAzhvAr “tannEr friends: His walks surroundedby friends)’. pe kaNNan’s ‘a largecollection(of ofbeautifulstarsandplanets. collections innumerable them. lesser benefitsworship because thosewhodesire th ascribes aiya’ngAr kRshNasvAmi desirable. SrI or thecollectionofstars. the “tArAgaNa’ngaL” cloud. because ofHisexquisiteandincomparabledivi me, cloud?” EvenafterallthatHedidtome,IcannotevengetmadatHimforleaving constantly (Arap parugum). (Arapparugum). constantly much theyworshipHim(aruttittu), matter how by thelarge ofpeoplewh gathering surrounded -HeisthecloudWho meaning anotherbeautiful Thisgives vAnampOl. Arap parugum of people. pOl) byalargenumber He lookslikethebeautifulstar-studdedclo is se kaNNan When theanubhavam: Then wehave as wehave“aruttittA then “Arap parugum”, andplanets. stars lustrous of collection look offriends gathering by Hishuge surrounded false. thoughts mademy He leftmeand His words, notleave He said“Iwill you; ifIleave,shall andme.WhenHewas with me, Himself memoryof the forgetting isstanding me thus.He heart that was far from dark. kOdai is reaching the peak of nindA stutihere! peak ofnindA the kOdaiisreaching heart thatwasfarfromdark. likecakravartitiruma He isnotinconsistent ontheoutside,Hehasadarkheart is dark-hued viruttam peridAi varuvAnai : viruttam refers :viruttam varuvAnai peridAi viruttam with flooded is skythat Justlikethe pOl: vAnam Arapperugu gaNa’ngaLAl aruttit tArA word toqualify usesthis ANDAL isgreatlyliked”. “athingthat term means arutti -This the response: Now follows The identical analogyof atth people looking The identical Yet vy another anubhavamgiveninSrIPVP's SrI PVPgivesanalternatepAThamalso.Instea ak-karu mA-mugilaik kanDIrE?: karuttaip pizhaittu ninRa: HeWhohasfalsifie ninRa: karuttaip pizhaittu is theporutt kariyAnai: What uLLum puRam pOl zhi 3-1-1).ANDAL’sdescriptio “Did you see that kaNNan wh “Did youseethatkaNNan 418 ud that is fondly viewed (Arap parugum vAnam vAnam viewed(Arapparugum fondly is ud that gan, who was dark outside, but had a very kind gan, whowasdarkoutside,buthadaverykind not live”. Even as I was beginning to believe in tobelievein not live”.EvenasIwasbeginning riyAzhvAr describes the scene when kaNNan when kaNNan thescene describes riyAzhvAr rA gaNa’ngaLAl Arap parugum vAnam pOl”. vAnampOl”. Arapparugum rA gaNa’ngaLAl is also given by SrI valmIki in rAmAyaNam rAmAyaNam in valmIki SrI by also given is Ayiram piLLaigaLODu taLar naDaiiTTu Ayiram piLLaigaLODu SrI PVP explains the word as “spRhaNiya”- PVP explainstheword SrI to the samskRt to thesamskRt word ‘vRndam’, whichmeans bing Lord rAma’s beauty. There SrI vAlmIki ThereSrIvAlmIki bing LordrAma’sbeauty. ne beautiful form resembling the dark-hued thedark-hued resembling form ne beautiful o are never satisfied (ArA gaNa'ngaLAl) no o areneversatisfied(ArA also. So He is uniformly dark inside and out. darkinsideand uniformly also. SoHeis e cloud andpeople withoutbeingsatisfied, and Who is enjoyed by them ever more, is enjoyedbythemevermore, andWho s likethebeautifulskyfilledwithlarge d mybeliefandfaith thatHewillnotleave AkhyAnam is - aruttittu ArA AkhyAnam is-aruttittuArA gaNa'ngaLAl d of“Arapperugum”,ifwetakethewords e ‘desirability’ of the stars (nava graha-s) (navagraha-s) e ‘desirability’ofthestars en in themidstof of his multitude friends, am that applies in His case? Just as He He as case?Just in His am thatapplies n of this scene of kaNNan of this scene n of o is likehugewater-laden o rushing out of their houses thinking that huge rain clouds were approaching. approaching. thathugeraincloudswere housesthinking of their rushing out of gopi-s Thedescriptionis denseclouds. by tothearrivalofrainaccompanied instruments, other His fluteand of sound bythe accompanied and byHisfriends etc., surrounded 3.4.1, where AzhvAr comparesthearrivalof rain refer to“torrential can then perugu vAnam” by allHisconsorts. and He preserved His life just for me and came to me today. me andcameto justfor and HepreservedHislife C. A ||” na tatarpasamAyAntampaSyamAnonarAdhipa: “gharmAbhitaptA: parjanyamhlAdayantamivaprajA:| summer drought. lookin justlikethepeoplewhokeep satisfied, becoming beautywithout lookingatrAma’s wasconstantly daSarathan how describes Solli….” mazhai kolOvaruginRadenRu kaNDu varuginRakUTTam gOvindan kuzhaLgaLum gItamumAgie’ngum taNNumai ekkamattaLi tAzhpIli, “tazhaigaLum to’ngalumtadumbie’ngum before me. PVP. of SrI interpretation stuti’ ofthe‘nindA instead ANDAL, are gettinga friends consorts, kOdai’s forest;butinbR Him, likelookingatawhole only getacursoryglanceat peoplearound,onecan because ofthelargenumberother vAnam: One of the meanings for this word is ‘rain’. The phrase ‘tArA gaNa’ngaL Arap Arap ‘tArAgaNa’ngaL Thephrase is ‘rain’. word forthis ofthemeanings vAnam: One tArA: wife;tArAgaNa’ngaLviruttamperidA inthepASuram: some oftheterms for interpretations gives alternate also SrI UV attributedtotheir sheerbeauty. could alsobe arutti -The‘desirability’ pizhaittu ninRaakkarumAmugilai:WhenHe Who willnotcreatetApamtoanyone. kariyAn: He He Whohasalwaysbeendearto karuttai - now appeared has He me because match’with He has‘all - nambi uDaiya poruttam SrI UV gives an alternate interpretation that has a completely positive connotation by by connotation positive acompletely that has givesanalternateinterpretation SrI UV His friends, with along seen intiruvAippADi He is When kaNDOmE: virundAvanattE DDITIONAL

THOUGHTS

FROM S good, close ekAnta SEvai of kaNNan. of kaNNan. good, closeekAntaSEvai R I UV: (periyAzhvartirumozhi 3.4.1) 419 gOvindan decoratedwithHispeacockfeathers ndAvanam which is the exclusive place forHis istheexclusive ndAvanam which my heart, and has dwelt in my heart. andhasdweltinmy my heart, g longingly at the rain-bearing clouds after a g longinglyattherain-bearingcloudsaftera s”. SrI UV refers us to periyAzhvAr tirumozhi to periyAzhvAr us UV refers s”. SrI i varuvAnai-HeWhoiscoming,surrounded left me He said “na jIveyam kshaNamapi”; “na jIveyamkshaNamapi”; me Hesaid left

sadagopan.org sadagopan.org His big shoulders whenHewasplaying.” big His beesflying around likedark hair, whichlooked and His resting on the fig leaf, bearing the conch leaf,bearing fig the and Hisrestingon hueresemblingtheco toHisdark AzhvAr refers color and addsbeauty conch, thatiswhitein em His otherHandandisthe cakram in onHisbody,carriesa His one hand,wearsthebeautifulpItAmbaram in pA'ncajanyam pati(tirumAl),whocarries see thatSriyah InthispASuram, Him forever. soundaryam, His displaying all B. A A. F ெவளிய சங்ெகான்ைடயாைனப் virundAvanattE kaNDOmE miLira ninRuviLaiyADa kamazh pU’nkuzhaLgaLtaDantOLmEl pOl kaLi vaNDue’ngumkalandARp kaNDIrE? AzhiyAnaik uDaiyatirumAlai aLi nangu pItaka ADaiuDaiyAnai veLiya Sa’nguon P மிளிர நின்விைளயாட கலந்தாற்ேபால் ெடங்கும் களிவண் அளிநன் குைடயதிமாைல AS The response:“Wesawthat playing perumAn veLiya Sa’ngu onRu uDaiyAnai: He ishaving uDaiyAnai: onRu veLiya Sa’ngu kOdai isdonewithhernindAstutiofempe URAM ROM DDITIONAL விந்தா வனத்ேதகண்ேடாேம. தடந்ேதாள்ேமல், குழல்கள் கமழ்ங் ஆழியாைனக் கண்டீேர?- பீதக வாைடைடயாைன, S 14.8 R I S A

T THOUGHTS Ru uDaiyAnaip HAKOPAN '

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ANDAL describes thissceneasHeiscomingtoher:“Didyou ANDAL describes

TAMIZH to remove all her sufferings because of her separation from separation ofher because sufferings allher to remove S R I PVP: bodiment of compassion towards all?” bodiment ofcompassiontowards

TREATISE 420 the exquisitely white hued Sa'nkham calledSrIthe exquisitelywhitehuedSa'nkham of color to His dark tirumEni. tiruma’ngai tiruma’ngai ofcolortoHisdarktirumEni. after drinking a lot of honey, was flowing on wasflowingon a lotofhoney, after drinking on His hand - periyati - on Hishand lor of ink and of the great dark blueocean, ofthegreat ink and of lor rumAn. At last He is coming to ANDAL in His hand, the great SrI pA’ncajanyam - pA’ncajanyam greatSrI His hand,the in : in virundAvanam; His beautiful, fragrant Hisbeautiful, virundAvanam; in rumozhi 7.10.2 “kaiyil “kaiyil rumozhi 7.10.2 - Sa’ngucakkara’ngaLenRukaikU - kUrArAzhiveNSa’nguEndinammAzhvArtiruvAimozhi.6-9-1 - forexample: andcakkaraminonebreath Sa’nkham bhagavAn’s lakshmi. mahA tiruor with Who iseverassociated compassiontowardsHi has thisgreat emperumAn nangu uDaiya”-OneWhohaslove phrase “aLi Mercy inHisheart(towardsdevotees). kaDal”. niRak mai Or Sa’nguDai C. A exist. ever orwill haseverexisted Sa’nguthat toanyother incomparable is inthatit has isunique Theword“onRu”sp “oppaRRa - incomparable”. His lustrouslocksflowin with playing around kaNNanfreely nowfind friends appearance.ButANDAL’s beautifulwavy in shoulders and decorateditwithflowers.Soonecannot becaus be seenandenjoyedintiruvAippaDi, oflotho withconsumption being intoxicated lookslike shoulders;this tiNtOL”) (“maLLANDa fragrance.kaNNan’sbe andtheir broad shoulders, oftheappearance describesthebeauty ANDAL “kaN eccil”-dRshTidosham. suffer doesnot beloved His make surethat it isjustto one breath- andcakramin Sa’nkham subtle SrIPVPseesthe hand (AzhiyAnai). tiru mAl,andthenonly His beinga ADai, aLi, AzhiyAnai: He who has the cakkaram in His ha His Hewhohasthecakkaramin AzhiyAnai: tirumAlai :SrIPVPenjoystheuseofthis -He Who hasdeep as“nanguaLiuDaiya” Thisistobeinterpreted aLi nanguuDaiya: is ad garment Hisred uDaiyAnai: pItaka ADai 2. Because He found kOdai and is attempting andisattempting kOdai found BecauseHe 2. inHisleftupper hand -conch, SrIpA’ncajanyam Heisholding 1. attributes: fourspecial with of kaNNan picture anextraordinary is presenting kOdai e’ngumkalandARppOlkamazh kaLi vaNDu Now, followstheresponse: Sa’ngu onRu uDaiyAnai - Note the use of the word “onRu”. SrI UV translates this term as as term this UVtranslates “onRu”.SrI use oftheword Notethe - uDaiyAnai onRu Sa’ngu toHispItaka Sa’ngu”,andthenrefers with“veLiya pASuram the But hereANDALstarts DDITIONAL

THOUGHTS

FROM S R ppum -nammAzhvArtiruvAimozhi.7.2.1 I UV: 421 e yaSOdai would have braided kaNNan’skuzhal have braided e yaSOdaiwould g on His broad shoulders in SrI bRndAvanam. bRndAvanam. inSrI broad shoulders His on g find His hair rolling around chaotically on His His hairrollingaroundchaoticallyon find significance in ANDAL not referring to His His referringto not inANDAL significance word “tirumAlai”, imme refers to His having acakkaraminHisother refers toHis ney fromfragrantflowers.Again,thiscannot ding more beauty to His dark tirumEni. tirumEni. morebeautytoHisdark ding thecollectionofbeesbuzzingaroundafter towards His devotees, and points out that that towards Hisdevotees,andpointsout autiful hair locks are floating on His broad on His autiful hairlocksarefloating s devoteesbecauseHeis“tirumAl”-One ecifically stresses that the Sa’nguthatHe thatthe ecifically stresses pUnkuzhaLgaL taDantOL mEl miLira: mEl miLira: taDantOL pUnkuzhaLgaL the locks of His hair, the beautyofHis thelocksofHishair, to come faster to her, HispItAmbaram is nd. It is common for AzhvArs to talk of to nd. ItiscommonforAzhvArs diately following the diately

sadagopan.org sadagopan.org rolling over Your reddish lipsresemblethebees Your reddish rolling over -(periyAz moippa” vAi vanduunpavaLa pa’ngigaL flowers: consumed thehoneyfromfragrant rolling onHis broad shoulderstothe buzzing His deep dark curly hair (ku'njik kuzhal) falling freely on His shoulders (pin tAzha), is shoulders (pintAzha), darkcurlyhair(ku'njikkuzhal)falling freelyonHis His deep ti tAzha ( kuzhal pin ku'njik naRum mai vaNNa D. A tiru and mAl - to both pirATTi and to Him. andto -tobothpirATTi mAl tiru and 1) periyAzhvAr indulges in emperumAn’s “Se’nkamalap pUvil tEn uNNum vaNDE pOl vaNDEpOl tEnuNNum pUvil “Se’nkamalap in emperumAn’s indulges 1) periyAzhvAr 2) tiruma'ngai AzhvAr also refers to the dark beautiful black locks of hair of emperumAn - emperumAn of ofhair darkbeautifulblacklocks AzhvAralsorefers to the 2) tiruma'ngai Other AzhvArsalsohavecomparedBhagavAn’s aLi nangu uDaiya tiru mAl - Note that thead tirumAl-Notethat aLi nanguuDaiya 4. On His upper right hand, He is holding tiruvAzhi - cakkaram. - tiruvAzhi Heisholding righthand, OnHisupper 4. Heis His lowerrighthand, With 3. DDITIONAL And HeiscomingwithgreatkAruNyamb hand Hislowerleft thatwith to hold He tries and slipping

THOUGHTS

FROM S R I PBA: holding His Chief Consort - tirumagaL His ChiefConsort-tirumagaL holding “ANDAL” 422 trying to drink honey from red lotus flowers). red lotusflowers). todrinkhoneyfrom trying ru neDum tANDakam 21), where thecolorof neDum tANDakam21), ru crowd of intoxicated bees after they have have afterthey bees crowd ofintoxicated jective “aLi nangu uDaiya” applies to both uDaiya”appliestoboth jective “aLinangu ecause of His association with SrIdevi. with ecause ofHisassociation hvAr tirumozhi 1.9.2) - The locks of hair of hair - Thelocks 1.9.2) hvAr tirumozhi beautiful black fragrant locks of hair beautifulblackfragrantlocksofhair flowing locks of hair to the s tothe ofhair locks flowing ofthe darkcolor andthe garden, the in flowers the of tothefragrance ofhair fragrant locks to shoulders thebroad of Thus thecomparison gard arelikeagreat shoulders) tOLgaL (broad P E. A (mai vaNNam). the darkink compared to நாட்ைடப் பைடெயன்அயன்தலாத் kaNDOmE virundAvanattE vETTai ADivaruvAnai kaLirumpuLLumuDanmaDiya kATTai nADittEnuganum vimalantannaikkaNDIrE vITTaip paNNiviLaiyADum mAmalarundi tandanaLir nATTaip paDaienRuayanmudalAt ேவட்ைட யாவவாைன காட்ைட நாத்ேதகம் ட்ைடப் பண்ணிவிைளயாம் to ANDAL and her friends. andherfriends. to ANDAL beautyofthedark adding tothe whiteness is Inot otherSa’ngu. toany whiteness in its whiteness oftheSa’nguthatHehas. The Sa’ngu AS

kaLi vaNDu e’ngum taDam tOL mEl: Thedark e’ngumtaDamtOL kaLi vaNDu Theterm“o veLiya Sa’nguonRuuDaiyAnai: URAM DDITIONAL தந்த நளிர்மாமலந்தி, விந்தா வனத்ேத கண்ேடாேம. டன்மய, ள் களிம் விமலன் றன்ைனக்கண்டீேர?- 14.9

THOUGHTS warming bees,istobeenjoyed.

FROM S R I TSR: 423 hue of emperumAn as He is revealing Himself asHeisrevealingHimself hueofemperumAn en where intoxicated bees are roaming around. roamingaround. where intoxicatedbeesare en her words, this supreme and incomparable and incomparable words,thissupreme her

a great garden, and the comparison of the of the comparison a greatgarden,andthe that He carries in His hand is incomparable isincomparable that HecarriesinHishand nRu” (unique)canbeassociatedwiththe locks of hair flowing on the taDam onthetaDam hairflowing locksof

sadagopan.org sadagopan.org the Sloka-sthatdescribes fourteenth chapter,brahmAdescribestheleelA InSr kamalam. nAbhIk lotus inbhagavAn’s hence the use of the singular use ofthe hence the easily.” the wild animals,gotridofdhEnukAsuran, thegood.Wesawthat kaNNan who,likeahunterwhokillsallthe toprotect inorder beings themselves,buttookituponHimselfto beings created be ofthe then justleavetheprotection worlds?” the restof thencreatedbrahmA beautiful lotusinHisnavel, B. A Akalpam Arkamarhanbhagavannamaste||” dhRk uddharma SarvaraharakshitirAkshasa | kArin kshmA nirjaradvijapaSUdadhivRddhi joshadAyin “SrI kRshNavRshNikulapushkara A. F purpose of procreation, the specific function of function thespecific purpose ofprocreation, the for throughhim otherprajApati-s brahmAand created bhagavAn though that even giving (cr tanda - by mudalAt in plural“ayan tobrahmA command usedinbhagavAn’s singular orvyashTilevel. the individual creation -at level, oratthe aggregatelevel.ThenHe ordain brahmA with alltherequisitesfor with andproceed Him “Goahead pASuram. in this that sheisdescribing toYou”! Sun! Iprostrate asura-s suchaskamsa!YouaretheOnewhois appearsintheformof drives awaydarknessthat animals,oceans,et earth, deva-s,brAhmaNa-s, the moonth Youarelike kRshNa, blossom! hEy ANDAL is seeing Him as the Creator of the theCreatorof Him as seeing is ANDAL (invirundAvanam), thatkaNNan “We didsee ayan mudalAt tanda: SrI PVP entersintodi ayan mudalAttanda:SrIPVP and thentold createdbrahmA enRuayanmudalAttanda:BhagavAn “nATTaip paDai” It isthiskRshNan by was bRndAvanam, (who brahmA) that praised finds in SrI ANDAL to iscalledvRshNikulam lotusthat thtcausedthe liketheSun Youare “hEy kRshNa, emperumAn, seen thisblemishless “Have you ROM DDITIONAL S R I S A

T THOUGHTS HAKOPAN Him in brahmA’s words is: is: words inbrahmA’s Him '

S FROM

“paDai”. The reference to praj “paDai”. Thereference to TAMIZH toproceed with creation. This the creation of others”. He first created the brahmANDam the brahmANDam first created creation ofothers”.He the S R I PVP:

TREATISE 424 eating) brahmA and others”. SrI PVP explains explains PVP SrI others”. brahmA and eating) Imad bhAgavatam daSama skandam, in the inthe skandam, daSama Imad bhAgavatam elephant kuvalayApIDam and bakAsuran so and bakAsuran elephant kuvalayApIDam creation was entrusted wasentrusted creation c., riseupand aretheSunthat flourish! You of HisCreator,andtheCreatorall.One ed brahmA to proceed withthenextlevel of ed brahmAto worthy ofworshipalway ings to this creator alone or to the created aloneortothecreated creator tothis ings at makes the ocean waves in the form of the of the form ocean wavesinthe the makes at falsereligions!Youarethedestroyerof four-faced brahmA, four-faced who isinthe sprouting protect them also by getting rid of the evil evil alsobygettingridofthe protect them “paDai-create”,andthe following phrase on this lotus, and ordained him to create onthislotus,andordainedhimto scussion on the issu onthe scussion who created the creator, but who did not whocreatedthecreator,butdid : who, through His leelA, first created the His leelA,firstcreated through who, Apati-s is described in many many in is described Apati-s was creation at the samashTi wascreationatthe to brahmAalone,and e ofreconcilingthe s by the likes of the of the by thelikes s hunter going in search of wild animals hiding in hard-to-find bushes. bushes. insearchofwildanimals hidinginhard-to-find hunter going kuvalayApI suchasdhEnukan, the evilbeings thatthey see ofkOdai The Him respond friends Him. in attaining ‘p in the interested others areonly brahmA and ofthe only forthebenefit engages increation kamalamandisenjoying on thisnAbhik brahmA aplacefor Hehasgiven other sRshTi-s; and thewholeuniverse broad areaforcreating kamalam relieves HistirunAbhik brahmANDa. inHisnavel,that flower” -thelotusflower accommodation forbrahmAinhisdiffi comfortable Every word chosen here issignificant. naLir me to for brahmA malar undi) deep, large,navel(mA He created a place (vITTaippaNNi)inthelo below). UV SrI under Seemorediscussion orthefirstone”-“mudalvanAga”. the principal brahmA as brahmotpannah satenoktahprajAhsR vedA’ngapAragah|| tasmin padmemahAbhAga!Veda abhUt mahat| tatra suptasyadevasyanAbhaupadmam creation: of directly commandedbybhagavAnwiththetask bythefa isjustified thesingular creation”. But “by creatingbrahmAet will mean- this context toconti prajApati-s the tocreate had brahmA anddedicatedthemselves desire forprogeny, andothers,werecompletely brahmA -sanandana TheprajAp 1.7. purANam places, includingvishNu “paDai”, and is thus more appealing in the view of SrI nampiLLai. appealingintheviewofSrInampiLLai. more “paDai”, andisthus with matches this since nampiLLai, by SrI “Ohgreatlearnedone,createthejIva-s”. told brahmA: nArAyaNan nAbhi. InthatlotusappearedbrahmAwho kATTai nADit tEnuganum kaLirum puLLum the response: Now follows becauseHe is“vimalan” vimalan. He ofheart- pure Heis kaNDIrE?: vimalan tannaik naLir mAmalar undi vITTaip paNNiviLaiyADum undivITTaip naLir mAmalar (SrI UV resolves theissuebygivingin (SrI UVresolves thatthepA SrIPVPcomments Alternatively, sRja”-“nATTaippaDai”. -“prajAh tobrahmA frombhagavAn the words Note “Oh great One! WhenthatnArANayanwassl ja mahAmate||(nArasimhapurANam) 425 nue with his creation. So the term ‘mudalA” in ‘mudalA” term creation.Sothe with his nue was wellversedin vEdamsandvEdA’ngams. ct that brahmA was theso ct thatbrahmA osition and status’, and are not truly interested interested truly andare not status’, osition and terpretation that “ayan mudalA” means “with means “with that“ayanmudalA” terpretation the singular used in the original command the the singularusedin jIva-s, and does not worry about the fact that thefact not worryabout jIva-s, anddoes is big enough to accommodate thislarge isbigenoughtoaccommodate totally andabsolutely Thus toholywisdom. ans “comforting, pleasant, cool”, to provide a cool”, toprovidea pleasant, “comforting, ans Tham “ayan tannait tanda” has been favored has beenfavored “ayantannaittanda” Tham tus flower sprouting from His cool (naLir), fromHiscool(naLir), tus flowersprouting c., and then asking brahmAtoproceedwith andthenasking c., tiredness because of being cool and has the coolandhasthe ofbeing tiredness because this whole sRshTi game asHisleelArasam. sRshTi game whole this as One Who goes and searches after (nADi) after (nADi) goes andsearches as OneWho Dam, bakAsuran, etc., like an aggressive etc.,like an aggressive Dam, bakAsuran, estranged from the universe and devoid of anddevoid theuniverse estrangedfrom ati-s werecreatedbecausethefirstsonsof eeping, agreatlotus wasformedinHis cult job of creation. mAmalaris“thebig cult jobof feel comfortable in hi in feel comfortable uDan maDiya vETTai ADi varuvAnai : vETTai ADivaruvAnai: uDan maDiya : As part of His leelA (viLaiyADum), : AspartofHisleelA(viLaiyADum), le individual thatwas le s very difficult job. s verydifficult

sadagopan.org sadagopan.org AraNya. 94-18) andhis after thevadamofkaran rAmapirAn content Him toourheart’s where wecouldhug getridofenemies. and helpsthem the createdbeingsthemselves,Hefeelsattach create othersRshTi-s.Insteadofleavingtheir in everyone, none ofthedefects ofthes in everyone, discrimination, inequality, injust as such nothavedosham kRpA, does His outof oftheirkarma-spurely for theenjoyment becauseHeprovides He isvimalan of anykind. samsthApanArthAya sambhavAmi yuge yuge” || - gItai] yuge”||-gItai] yuge sambhavAmi samsthApanArthAya dharma cadushkRtAm| vinASAya sAdhUnAm good -[“paritrANAya of the take allkindsofdeceitfulform can liveinpeace. Theasura-s sothatthegoodones people arehunted and destroyed, down forth responsibility not absolve responsibility to created, thathehas and lookafterthejIva-s jIva-s to take care haveleft could asura-s. BhagavAn the destroys of them and OneWhohuntsdown great thattheyfoundthis and theresponsewherefriendssay alltheprajA-s, himcreated One whocreatedbrahmAandthrough whether theyfoundthe C. A performs samashTi sRshTi, sthiti and samhara is leelAforHim. samharais and sthiti sRshTi, samashTi performs brahmA asapretextand doingvyashTisRshTi stealthevEda-sandrecoveri madhu-kaiTabha-s His navel,andthenbrahmAcreated theothers. created brahmAfrom words,bhagavAn -inother withbrahmA placeoforigin asthefirst navel His from originating where nammAzhvAr mudalkizha’ngE”, nAbhikamala “mEvit 10.10.3 reference totiruvAimozhi gives he then others, and plural -brahmA istakenas If “mudalA” created. that bhagavAn -asthefirst meaning “mudalvanAga giving the by SrI explanations referredto pluralform“ayanmuda “paDai” andthepossible virundAvanattE kaNDOmE: We saw Him not Himnot Wesaw kaNDOmE: virundAvanattE He created this universe directly and then de directly and He createdthisuniverse aniceconnection thefirstpart,wherekOdaiasksherfriends between gives SrI PVP vimalan: akhila hEya pratyanIkan - Completely hEyapratyanIkan-Completely vimalan: akhila making Him; for is leelA him with talking child and His as brahmA Having viLaiyADum: singularform between the issue theconsistency ayan mudalA:SrIUValsodiscusses DDITIONAL

THOUGHTS

FROM s, but He hunts them downandgetsridofthemforthewelfare He huntsthem s, but PVP. In addition, he givesave Inaddition, PVP. e protection of His children. He makes sure that the Asuric Asuric surethatthe e protectionofHischildren.Hemakes ice etc. (vaishamyam);and,evenice etc. thoughHeistheantaryAmi S R e jIva-s even remotely attach toHim. e jIva-sevenremotelyattach I UV: 426 selves. But the compassionate LordvishNudoes selves. Butthecompassionate ed astheirOwner,takesavatAramsandcomes tozhum piraman Sivan indiranAdikkellAm indiranAdikkellAm Sivan piraman tozhum maintenance and protection from evilforcesto andprotection maintenance troupe -“bhartAramparishasvaje”–rAmA. troupe one”, referring to brahmA being the first one one one”, referringtobrahmAbeingthefirst itas the responsibility of brahmA to protect a house (body) for the jIva-s for their benefit for forthejIva-s a house(body) legated further responsibilities to brahmA to tobrahmA legated furtherresponsibilities oralternatively,Hecouldhaveleftthe with great love (just as sItai embracedSrI sItai (justas great love with ng them back is leelA for Him; keeping isleelAforHim;keeping back ng them in the form of his antaryAmi, just as He in tiruvAippADi, but in SrI bRndAvanam, but inSrIbRndAvanam, in tiruvAippADi, devoid ofanylimiting devoid lA”, and refers to the different possible lA”, andreferstothedifferentpossible referstobrahmA,Siva,indra,etc.,all ry satisfactoryexplanationby or defiling defects piriyAduenRumiruppArE aDikkIzhp perum tALuDaiyapirAn vaittukkoNDuvAzhvArgaL marundAm enRutammanattE viTTucittan kOdaiSol virundAvanattE kaNDamai mEl paramantannaippArin parum tALkaLiRRUkkuaruLSeyda P D. A protecting thecreatedbeings. be forthe extreme kRpAincreatingtheuniverse kaNNan and live happily in His service forever. kaNNan andlivehappilyinHisservice as theblessingofallANDAL’ understood be Sruti,can is thephala final one,which the before lastpASuram parallel isevident.This afterhunting returning kaNNan her describing the battlefieldafte from after Hereturned is capabl attack kaNNanatthesametime,He even ifdhEnukan, time. Itisalsotruethat itcanbesaidforpr on Hispart, much effort when kaNNanwasvery werekilled these asuras bakAsuran,etc. that dhEnukan,kuvalayApIDam, di suggests thiswording interpretation, this With pASuram. inthis word the relevanceofthis “ayodhyAm aTavIm viddhi”. tovAlmIki,whode anyway. Hegivesreference there andslewkuvalyApIDametc.,becausema kuvalayApIDam. Alternately,Sr The term‘kaLiRu’couldbetakentomeananyel ,whentheel kaNDOmE) nADi… virundAvanattE kuvala the killingof to is referring ANDAL spot, without effort on the part of kaNNan. partofkaNNan. on the effort spot, without AS The main theme of this particular pASuram is ANDAL’s description of bhagavAn’s of bhagavAn’s description isANDAL’s The mainthemeofthisparticularpASuram elephant. HekilledkuvalayApIDa kaLiRU: andthendiscusses ‘uDan’tomean“together”, interprets theword SrIUV uDan maDiya: vETTai ADi varuvAnai - Reference was made - Reference varuvAnai vETTai ADi theword‘uDan’tomean“uDanE”-immediately,on SrIPVPinterprets In contrast, URAM DDITIONAL 14.10

THOUGHTS

FROM I UVcommentsthatmathurAwas S R I TSR: 427 kuvalyApIDam, and bakAsuran came together to cametogether and bakAsuran kuvalyApIDam, yApIDam in the forests of bRndAvanam (kATTai forests ofbRndAvanam yApIDam inthe r slaying kara, dUshaNa etc. Here, ANDAL is is Here, ANDAL etc. r slayingkara,dUshaNa e of vanquishing them allatthesametime. vanquishing e of actical purposes that they all died at the same purposesthattheyalldiedatthesame actical s elders and friends for her to embrace her toembrace her elders andfriendsfor s scribes ayodhyAwithoutrAmaasa“forest”- thurA without kaNNan is a ‘deserted forest’ a ‘desertedforest’ kaNNan is without thurA nefit of the jIva-s, and His Infinite Mercy in Mercyin His Infinite and jIva-s, ofthe nefit m in mathurA. One can ask - how come Onecanask - howcome mathurA. m in ephant that was slain in the forest instead of ephant thatwasslainintheforestinstead young, in a short space of time, without time, without of space short in a young, down and slaying the evil asura-s. The evil asura-s. slaying the down and earlier to vaidEhi embracingLordrAma tovaidEhi earlier ed together or at the same time. Since all oratthesametime. Since ed together ephant was actually killed in mathurA? ephant wasactuallykilledinmathurA? a‘forest’tillkaNNancame

sadagopan.org sadagopan.org fashion, aswasHishairdo (araikulaiya,tala disorderly in a flying dress was bhagavAn’s suffering, ofhis to relievegajEndran out rushing cakraetc.),were properly weapons (Sa’nkha, properly adjustingHi help gajEndran,without andultimatelycalled hardhetried, matter how caughtitsleg.When gajEndrancouldno crocodile thatmisery. and Herelieved was thatthehuge elephant misery andsuffering th to Thereference legs. elephant withfat,huge to emperumAn. kai’nkaryam willbeblessed witheternal tirumozhi this anubhavam of being forever at emperumAn’s tiruvaDigaL. tiruvaDigaL. atemperumAn’s of beingforever anubhavam forever andinseparably. Feet His with associated theobj astheirmedicineforachieving mind of want tocrosstheocean gajEndran. Thosewho on thisEarth,that right in bRndAvanam, in virundAvanam. kaNNan her seeing from happiness ofextreme out asaresult declares thebenefitorphalanthatwillaccrueto A. F B. A பந்தாட் களிற்க்கள்ெசய்த ெபந்தா ைடய பிரானக்கீழ்ப் பிரானக்கீழ்ப் ெபந்தா ைடய தம்மனத்ேத மந்தா ெமன் கண்டைம விந்தா வனத்ேத That elephant got stuck in an area that is not natural for it - in the water, wherea thewater, it -in natural for that isnot inanarea That elephantgotstuck ofthe thesuffering paraman:HeWhorelieved aruLSeyda kaLiRRUkku parum tAL There is no doubt, that with ANDAL’s anugra with ANDAL’s that doubt, There isno shediscovered how narrating ofviTTucittan,sangthese pASurams kOdai, thedaughter kOdai completes the prabandham by concludi by theprabandham kOdai completes ti ofnAcciyAr In theverylastpASuram ROM DDITIONAL விட் சித்தன்ேகாைதெசால், பரமன் றன்ைன,பாாின்ேமல் பிாியா ெதன்மிப்பாேர. ெகாண்வாழ்வார்கள், ைவத்க் S R I S A

T THOUGHTS HAKOPAN '

S FROM

TAMIZH S R I PVP:

TREATISE 428

i kulaiya - are SrI PVP’s words). His concern for Hisconcern words). i kulaiya-areSrIPVP’s ective of having the nitya anubhavam of being ofhavingthenityaanubhavambeing ective very same Paraman who saved the elephant, very sameParamanwhosavedtheelephant, rumozhi, SUDikkoDutta rumozhi, positioned. At the speed at which Hewas positioned.Atthespeed s vastram,andwithoutworryingwhetherHis those who chant the last tirumozhi that came came that thelasttirumozhi whochant those outto Hisnamefor help,Hejustrushedout e‘huge, mighty legs’ hereis to show that the subjected to was also proportionately huge, was alsoproportionately subjectedto ham, bhaktas will be blessed with this greatthis will beblessedwith bhaktas ham, t get out of the clutchesofcrocodileno of t getout samsAra should keep thesepASuramsin should samsAra : ng that whoever does anusandhAnam of doesanusandhAnam that whoever ng nAcciyAr, ANDAL, nAcciyAr,ANDAL, meditating onHimisrevealedinthefollowi suffering, now He has appeared before her and removed her sorrow also. herandremoved Hehasappearedbefore now suffering, Him;andjustasHeappear separation from ofgajEndran,allbecause ofthemagnitude underwent suffering of out thatshe is pointing forthosewhoneedprotection. callingfor, worth otherrakshakan is no of gajEndrantoproviderelieffrom the wounds likeamother,He was suchthat His devotee sa tu nAgavara: SrInArAyaNaparAyaNa:||”(vishNu dharmam69-47) sa tunAgavara: “param ApadamApanna:manasAacintayatharim | that nArAyaNa is the Sole Protector, istheSole that nArAyaNa to bhagavAnashisgreatestwealth kai’nkaryam SrI PVP gives referenceto vishNu dharmam, SrI PVPgives here.She vRttAntam gajEndra recounting ANDAL for thesignificance out points PVP SrI “Even ashe wasfacingextremedanger, thegreatgajEndrawhowasdedicatedto virundAvanattE kaNDamai: He hasbeen seen He kaNDamai: virundAvanattE inHis leelAvibhUti. itself, lokam inthisbhU here, seen right mEl: Hehasbeen pArin “muththangi sevai” “muththangi contemplated on Hari in his mind”. mind”. his in onHari contemplated 429 ng Sloka describing the gajEndra vRttAntam: vRttAntam: thegajEndra Sloka describing ng started blowing out warm air from His mouth at out warmairfromHis started blowing ed in his frontoftheelephant and removed (kai’nkaryaSrI),andwhohadtherealization the pain. His actions made it clear that there itclearthatthere the pain.Hisactionsmade wherethepowerofthinkingHimand in bRndAvanam in the solitude ofHis solitude the in in bRndAvanam

sadagopan.org sadagopan.org are the people that are described in taittirIyaAraNyakaas thataredescribed are thepeople tous by ANDALaretheme revealed pASurams ofsamsAra. out ofthebondage is proudlyassociatedwithvittucittanasherfa me alwaysforever”. You tobless Iprayto emperumAnAr. Your pr of assured thus Being lifetime. this willauto AcArya-sinhislineage, the subsequent anyonewhohas have promisedtohimthat ofthedisc Ialsoknow You unconditionally; Youwill that words toarjunaandvibhIshaNa, Divine Feet. This is thebe-allandend-all oflife This Divine Feet. forever insepa with beingunited be blessed of samsAra. suffering forthe a bettermedicine, AcArya as a necessary intermediary in ou AcArya asanecessaryintermediary we shouldtreasureourassociatio with which adu kANDumE”. 10.10 “viTTucitta already confirmedthisinNT kOdai couldseesuchdivinescenesisthefact that shehastheassociationwithherAcArya beenrepeatedlypointing has ANDAL here. ANDAL by out brought is that point principal the is emperumAn of realization inthe intermediary Hi exclusively devotedtoHim.Hegives reveals HimselfexclusivelytoHistruedevo midst ofth exclusive devotees,andnotinthe “Anandam brahmaNovidhvAnnabibhet mayira’nganAtha||” nityam prasIdabhagavan SrutvA varamtadanubandhamadAvalipte vitIrNam| pratyAyya lakshmaNamunerbhavatA te vibhIshaNalakshyayA “uktyA dhana’njaya manattE vaittuk koNDu vAzhvArgaL: Those who realize this great truth (namely, that the thatthe truth(namely, great this realize Those who vAzhvArgaL: koNDu manattE vaittuk who bykOdai composed thus enRu: ThepASuram-s marundAm Sol kOdai viTTu cittan perum tAL uDaiya pirAn aDik kIzh piriyAdu enRum iruppArE: These devotees will Thesedevotees will iruppArE: enRum piriyAdu kIzh aDik uDaiya pirAn perum tAL puttUr svAmi refers us to SvAmi dEsikan’s nyAsa tilakam, Slokam 22, where the pride Slokam22,wherethepride tilakam, nyAsa dEsikan’s toSvAmi us refers svAmi puttUr What ANDAL is revealing to us here is the si is the What ANDALisrevealingtoushere willnotfearanything”.) BlissofBrahman realizedthe (One whohas I amawareofYour “Oh ara’nganagarappA! viTTu cittan kOdai:ThekeyemphasisonAc viTTu cittan mself tothosewholoveHimdearly. r receiving His protection, arerevealed: r receivingHisprotection, 430 i kutaScana|”(taitt.AraN.9) association with emperumAnAr through any of throughany withemperumAnAr association ourse You had with emperumAnAr, whereYou YouhadwithemperumAnAr, ourse n with our AcArya, and the importance ofour andtheimportance AcArya, our n with that she was viTTucittan’s daughter. She has daughter.She thatshewasviTTucittan’s otection, I am proud of my association with otection, I with ofmyassociation am proud rably with Him through kai’nkaryam at His kai’nkaryam at Him through rably with ther andAcArya,areverilythe toget medicine in the form of periyAzhvAr. The reasonwhy of periyAzhvAr. in theform always protect those who have surrenderedto always protectthosewho r ta’ngaL dEvarai vallapariSuvaruvipparEl, dEvarai r ta’ngaL tees easily, but not to those who are not whoarenot easily,butnottothose tees - the best of all the things to be obtained. His His beobtained. to - thebestofallthings e multitude of people in tiru AyppADi. He peopleintiruAyppADi. of e multitude matically reach Your Divine feet attheendof matically reach Your Divine dicine to cross the ocean of samsAra). These dicine tocrosstheoceanofsamsAra).These nging of His glory is equally a medicine, nay nay amedicine, is equally glory ofHis nging promise toallprapanna-sthroughYour beingthenecessaryandessential out that her great virtue and blessing is is and blessing greatvirtue that her out a way that the whole universe could worship them a waythatthewholeuniverse could praiseworthy, famousetc. thishappen!” has, tomake myfather what greatness His part!And on nIrmai in th bRndAvanak kaNNan as SrI myself Him during to seeHimveryeasilyinbRndAvanam how canweeverdescribe earth, to this and atalltimes(“ekkAlamum”). willbehadhere(“i’ngum”), and kai’nkaryam soul. anugraham of periyAzhvAr. C. A Meditating on Him and Hisglory will Him, andwillha with united and inseparably andth theObjecttobeattained Him aloneas bondage asthefinalremedyfor tirumozhi (Haveyouseen to askeveryone“kaNDIrE” serve onlyYou). goal.kOdaisaidintiruppA is thegreatest sweet thin are thesweetestofall tiruvaDigaL watching Him with glee forever. to theelephant,HeshowedHimselfbeforehe serve Himat mulaigaL” andwishedto “kommai out toHim crying Similarly, ANDALwas flowers that to offerthe gajEndran wastrying Thisisthestorythat the elephantofitssorrow. nampirAn, whoisanoceanoflove,left parama knew thatth kept away,sincethey and gods “mudalE,mudalE”(the for help elephant calledout ofthe of theclutches togetout legs andtried perum tAL uDaiya: perumai porundiya tALgaL uDaiya: perumai porundiya perum tAL descendsdown and SrIvaikuNTham leaves mEl:IfemperumAn pArin paraman tannaip anubhavam emperumAn’s iruppAr: aDik kIzhpiriyAduenRum pirAn uDaiya perum tAL the fullheartand with bechanted Theseshould vAzhvArgaL: koNDu manattE vaittu ANDAL gives her final blessings to us: piriyAdu enRum iruppArE - “Unlike me, who had -“Unlikeme,whohad iruppArE enRum piriyAdu tous: herfinalblessings gives ANDAL pArin mEl virundAvanattE kaNDamai viTTu citta viTTu kaNDamai mElvirundAvanattE pArin viTTu cittan kOdai Sol: Her words through this Sol: Herwords viTTu cittankOdai parum tAL: “parutta tALgaL” - signifies that -signifies “paruttatALgaL” parum tAL: DDITIONAL

THOUGHTS During His trivikrama avatAram, He DuringHis

FROM S become their permanent pastime. permanent becometheir through words this this words through R I UV: vai-29 also“unakkEnAmATceyvOm”-(weshall 431 since she wanted to embrace Himwithher toembrace since shewanted ANDAL has been told by elders. In that story, toldbyelders.Inthatstory, hasbeen ANDAL there (“a’ngum”)andeverywhere(“e’ngum”) there crocodile. When itfailedafterlongeffort,thecrocodile. When padam and came flying to the earthtorelieve andcameflyingto padam e means to be attained), will be permanently bepermanently attained),will means tobe e of samsAra (namely, meditate on Himand of samsAra(namely,meditate ve the anubhavam of enjoying Him always. Him always. ofenjoying ve theanubhavam r and blessed her also. She got the grace of gotthegrace her also.She r andblessed he had gathered at the Feet of bhagavAn. Feet ofbhagavAn. atthe he hadgathered His actualvibhavaavatAram.ButnowIsee ey were not “mudal”. ThenextkshaNam, ey werenot is world along withmy friends. What great gs in life; doing kai’nkaryam at His tiruvaDi tiruvaDi His at kai’nkaryam doing inlife; gs Him?), the devotees who understand this understand Him?), thedevoteeswho the elephant put all its strength on its huge all itsstrengthonhuge put the elephant His great feet. JustasHeshowedHimself His greatfeet. at the same time; such is the greatness of is thegreatness such time; atthesame ai uDaiya - One Whose Divine feetare ai uDaiya-OneWhose veryFirstofallbeings).Allthedeva-s tirumozhi are really the result of the tirumozhi arereallythe the result of n kOdai: “It would have been possible would have “It n kOdai: kAruNyam ofHis? spread His tiruvaDi-s in such

sadagopan.org sadagopan.org kIzh iNai piriyAdu iruppar tAme” - (periyAzhvAr tirumozhi 4.9.11). tirumozhi tAme”-(periyAzhvAr iruppar piriyAdu iNai kIzh iNaiaDik emperumAn -“e’nj~nAnRum andfather herAcArya of periyAzhvAr, the words phrase “pArinmEl”. of the use the through itself, world in this bhAgyam that at lastgot she she isrejoicingthat tokai’nk compared hated paramapadaanubhavam Himwithall nowbyembracing right hereand ifIcannotdo there throughthearcirAdimArgam, performing ka greatness in is the en?” (What kuRREval, immaip pi iDar tIragOvindaRkkOr instantly from far away to bless her and saveher. fromfarawaytoblessherand instantly His Divine Feet. ANDALpraise His Divine “vaidyo nArAyaNo harih”-SrIvishNusahasranAmam “vaidyo nArAyaNo -SrIvishNusahasranAmam “oushadam” “nirvANam beshajambishak” E. A D.A “marundum poruLum amudamum tAnE” (mUnRAm tiruvantAdi-4); (mUnRAm tAnE” poruLum amudamum “marundum medicine forthesufferingresulting from thebondageofsamsAra: perum tAL uDaiya pirAn aDik kIzh piriyA aDik kIzh uDaiyapirAn perum tAL marundAm enRu: SrI TSR quotes several passages where bhagavAn is described as the asthe described is several passageswherebhagavAn quotes enRu: SrITSR marundAm mEl: Inthisworlditself.RecallthatpArin in DDITIONAL DDITIONAL ஸ்ரீஆண்டாள் ஸேமதஸ்ரீரங்கமன்னார்திவகேள சரணம் SrI ANDAL sametaSrIra SrI ANDAL

THOUGHTS THOUGHTS SrImate SrIra’ngarAmAnuja mahAdesikAyanama: sarvam SrIman nArAyaNAyetisamarpayAmi.

FROM FROM - SrIvishNusahasranAmam s them as “perum tALgaL” al s themas“perumtALgaL” S S R R ’ I PBA: I TSR: ngamannAr tiruvaDigaLESaraNam. 432 du enRum iruppArE: ANDAL literally echoes ANDALliterally iruppArE: du enRum i’nkaryam in SrI vaikuNTham after reaching afterreaching vaikuNTham inSrI i’nkaryam NT-13.9, kOdai declared “kommai mulaigaL kOdaideclared“kommaimulaigaL NT-13.9, Ravi SeyyAdE inip pOic ceyyum tavamtAn inippOicceyyum SeyyAdE Ravi the desire that I have for Him?). She even the desirethatIhaveforHim?).She intimate kai’nkaryam to Him in this birth birth inthis Him to kai’nkaryam intimate aryam right in this world. In this pASuram this pASuram In world. in this aryam right so because He came to her to her Hecame so because