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pavai 12-20

From: Krishna Kalale (
Date: Mon Jan 19 1998 - 13:54:42 PST

I am posting some articles which were not posted earlier.  Please send your
comments as a feedback to the bhakti  group which, I plan to collect and
email back to Bharat who will hand it over to Prof. Bhuvarachariar.  I
understand that Prof. Bhuvarahachariar likes to know what people felt
regarding these articles.


adiyen Krishna Kalale

>Date: Sun, 11 Jan 1998 20:36:05 +0500 (GMT+0500)
>From: Bharat A <>
>To: kkalale
>Subject: pavai 12-20
>         This gopi is the sister of a cowherd who,unlike the
>         duty-conscious one in the previous verse,totally
>         neglects the daily duty of milking the young she-
>         buffalo so as to be close to Krishna and serving Him.
>         He is called NAR SELVAN ; thereby indicating that for
>         a Srivaishnava it is not the doing or neglect of
>         Nitya Karma which helps attaining salvation,but it
>         is God alone who is the Means for salvation.For example
>         for a temple priest who is always engaged in Antaranga
>         Kainkarya there may be neglect of his daily duties;
>         this would however not be considered as sin .
>         MANATTUKKU INIYAN- Sri Rama,unlike Krishna brings joy
>         to the minds of his devotees as well as adversaries.
>         This is said by Andal,the very personification ofthe
>         Love for Sri Krishna,and hence is the richest tribute
>         paid to Sri Rama.It might be recalled that she,in
>         NACHIYAR TIRUMOZHI goes to the extent of blaming Yashoda
>         for bringing up Krishna to be a very bad boy.(Vembeyaaga
>         valarthaale).It is not such an extraordinary thing or a
>         great wonder if Sri Rama is loved by His devotees and
>         subjects;but when even Ravana is fascinated by His
>         valour,it makes the derivation of His name apt
>         (Ranjaneeyasya Vikramaih).
>         SINATTINAAL - out of anger but without hatred.Rama had
>         no hatred towards Ravana.Actually He wanted Ravana as
>         a devotee;it was Ravana's own hatred which caused his
>         downfall.It was only when he tried attack Hanuman that
>         Rama became furious and showered arrows on Ravana
>         (kopasya Vasameyivaan).So He is always ready to forgive
>         sins against Himself but not against His devotees.
>         A girl with bewitching eyes (PODARI KKANNINAAY) is
>         woken up in this verse.She is of the view that Krishna
>         will come to her fascinated by the beauty of her eyes.
>         To add to this she is lying,brooding over Krishna's
>         heroic exploits,in the bed formerly shared with Him
>         and which still retains His fragrance.
>         The statement in the previous verse that Sri Rama
>         scored over Krishna in being "MANATHUKKU INIYAAN"
>         created a sort of mutiny among the girls,some of
>         whom disputed this by saying,"how can Rama be said to
>         be the receptacle of all the virtues? Did He,like
>         Krishna who acted as Pandavaduta,go as messenger for
>         anyone?Didn't Krishna's charms allure even the sages?
>         Even His mischievous pranks are meant for us only.
>         Moreover Krishna is our husband and irrespective of
>         how he treats us,it is not proper for us to praise
>         another as being greater."
>         Some mediators intervened and pointed out that both
>         are the same Sriman Narayana,and so where is the
>         cause for dispute.Thus reconciled the girls split
>         into two halves each praising the glory of Krishna
>         and Rama.This is the excellence of this verse.
>         A gopi who is an expert orator and who is also chief
>         among these girls is woken up.She had promised that
>         she would get up before the rest and wake them up.
>         She has conveniently forgotten all about it and is
>         sleeping comfortably and peacefully.This is an unpardonable
>         crime.But still her inclusion in the group is
>         most essential as,with her silver tongue,she can
>         easily subdue Krishna.Moreover it is essential that
>         not a single girl loses His grace.If she were to sing
>         of Krishna as He appears bearing the discus and conch
>         He is sure to relent.
>         Incidentally Andal tells us, " Use your tongue not
>         merely for tasting delicious dishes,but for singing
>         about the Lotus-eyed One.That was the main purpose
>         for which it was gifted to you in the first place
>         by God."
>         This pasuram which brings out the caharacteristics of
>         a SriVaishnava is considered to be the very essence
>         of Tiruppavai by our Acharyas.
>         The girl who is woken up begins to sing.
>         1.YELLE ILANKILIYE -the implied sense is that the speech
>         of the devotees is most welcome.
>         2.INNAM URANGUDIYO -It is wrong to indulge in other things
>         if the company of Bhagavatas is available.
>         3.CHIL ENRU AZHAYENMIN - Not a single harsh word should
>         be used with the Bhaktas.
>         4.NANGAIMIR PODARGINREN - Devotees should be addressed
>         respectfully.
>         5.VALLAI UN KATTURAIGAL - Even the chastisement by a
>         Bhakta (which will always be constructive) should be
>         accepted gratefully.
>         mistakes as one's own is the hallmark of a Sri Vaishnava.
>         For ex. Bharata holds himself responsible for Rama's
>         exile.
>         7.OLLAI NEE PODAAY - Separation from devotees even for a
>         second is unbearable.
>         8.UNAKKENNA VERUDAYAI - The path laid down by one's
>         ancestors is to be followed,not what is dictated by
>         one's own mind.
>         9.ELLAARUM PONDAARO PONDU ENNIKKOL- seeing a congregation of 
>         devotees is the most desired fruit in this life.The enjoyment
>         is  not complete even if one devotee is missing.Their sight 
>         and touch are all contributory factors to one's enjoyment.
>         10.VALLAANAI..etc - Singing His virtues,valour,victory etc
>         are vital to a Sri Vaishnava as a means of pleasing other
>         Srivaishnavas; as such it results in the service of
>         Bhagavatas.
>         These ten commandments (golden rules) are to be cherished
>         as they constitute the acid test for testing whether one
>         is really a Sri Vaishnava.
>         16.NAAYAKAN
>         Thus in ten pasurams Andal woke up girls of differing
>         natures and thereby all the girls of Gokula were woken
>         up and they all proceed to Sri Nandagopan's mansion and
>         request the door keeper to let them in.
>         Cowherd colonies in those days may have contained only
>         huts and Nanda's mansion may be a big hut,without a 
>         doorkeeper.And all this may be Andal's fertile imagination.
>         But what she is doing is to tell us how one should enter
>         a temple in Archavatara,and worship the Lord.Sri PARASARA
>         BHATTAR in his SRI RANGARAJA STAVA lays down the procedure
>         for temple entry based on this stanza.The door keepers
>         are really our Acharyas.In our daily pooja we open the
>         door of our 'koyil azhwar' (the box where the home idol
>         is kept) by reciting the Acharya Parampara and finally
>         this verse without fail.
>         TUYOMAAY VANDOM - we have come with purity. What is
>         the purity meant here ? Not the usual physical or even
>         mental purity.The physical purity of cowherds is
>         well known,say the commentators.The purity referred to
>         here is the fact that they have come to do service to
>         the Lord WITHOUT ASKING ANYTHING IN RETURN.Kainkarya
>         itself is the end (Swayam Purushaartha) and is not the
>         means to an end.This point should be ever fixed in
>         the heart of a Sri Vaishnava.
>        17.AMBARAME
>        Having entered Nandagopala's palace with the permission
>        of the guards,the Gopis (Andal) wake up Nandagopa,yashoda,
>        Krishna and Balarama,panegyrising their greatness.
>        Nanda has placed his bed near the entrance for fear that
>        the gopis,like Usha in the case of Aniruddha,may steal
>        Krishna;especially as Krishna is more handsome than His
>        grandson! Andal glorifies Nanda as a munificent donor of
>        clothes,water and food; but we do not come across any such
>        reference elsewhere.The commentator says:"As Krishna was
>        seen  giving clothes to Draupadi to save her modesty;water
>        to the chariot horses at Kurukshetra;and food to his
>        boyhood companions in the forest - it could be presumed
>        that his qualities were inherited from His father."
>        But the gopis are not here for these items; they need only
>        Krishna (VAASUDEVAH SARVAM).Yashoda gave birth to Krishna
>        only to make Him their husband; and being a woman she
>        knows their plight.So they next wake her up.
>        Sri Krishna in his past incarnation as Trivikrama had
>        obtained Indra's kingdom for him.But the gopis do not
>        want Him to do any such thing for them.It is enough
>        if He allows them to do service to Him.Krishna does
>        not respond.
>        Realising their mistake in not approaching Him through
>        Balarama,they do so now and ask him to help them as he
>        had once done in the case of the gopis separated from
>        Krishna when He went to Mathura.
>        This is a very important pasuram.Even after waking up
>        all from Nanda to Balarama,when Krishna does not open
>        His lips,they realise their folly in not waking up
>        first NAPPINNAI,the chief queen and Purushakara (recom-
>        mending authority) during His sojourn in this world
>        as Krishna.They do it in this verse.
>        Nappinnai is Sri NEELA DEVI,the other two being SRI
>        DEVI (Rukmini) and BHOO DEVI (Satyabhama).Nappinnai's
>        name is not found  anywhere in the Puranas and in
>        Sanskrit poems except in SRI YADAVABHYUDAYAM of Sri
>        DESIKA,where she is referred to as Neela; and in the
>        stotras of Sri KURATTAZHWAN.See also  the "Taniyan"
>        of Sri Andal -"NEELA TUNGA..." by Sri PARASARA BHATTAR.
>        As we are sinners and the Lord is known for His "Swaa-
>        tantrya" (acting according to His own will),it is
>        necessary to approach Him through somebody who is very
>        near and dear to Him and whose advice is infallible.
>        Hence Nappinnai's intervention is is essential.
>        She is addressed as Nanda's daughter-in-law,because she
>        thinks that that is what gives her prestige and status
>        in society.Sita,when asked by Hanuman said," I'm the
>        daughter-in-law of Dasaratha first,and then only the
>        daughter of Janaka." So to an Indian woman Andal's
>        exhortation is: "After marriage a girl should always
>        prefer herself to be referred to as the daughter-in-
>        law of her father-in-law; which means that the welfare
>        of her husband's family should weigh more with her
>        than that of the family of her origin.This attitude
>        would enhance her own prestige and bring immense joy 
>        to her own family."
>        This pasuram was the special favourite of our Acharya
>        Sri Ramanuja.He was in the habit reciting to himself
>        Tiruppavai stanzas while he went for his Maadhukara
>        Vritti (for collecting the alms the householders used
>        to give) .Once just as he reached the door of his Guru's
>        house he was meditating on this verse.While the last
>        line " SEERAAR VALAI OLIPPA etc " was on his lips the
>        door opened to the clinking of the bangles of the
>        daughter of his guru.Sri Ramanuja thought that it was
>        Nappinnai herself who opened the door and overwhelmed
>        with jubilation promptly prostrated himself before her.
>        The terrified girl ran to her father and narrated the
>        incident.The guru   TIRUKKOTTIYUR NAMBI exclaimed,
>        "Jiya! were you reciting UNDU MADAKALIRU ? "
>        What an understanding between the Teacher and the
>        taught ! May that relationship save us all!.
>        19. KUTTU VILAKKU
>        A chola king who was constructing one of the ramparts
>        of the temple at Sri Rangam found that the beautiful
>        circular design was being spoilt by the house of a disciple
>        of KURATTAAZHWAN called PILLAI PILLAI AZHWAN,and ordered
>        it to be demolished.Sri PARASARA BHATTAR adviced him against
>        it explaining that it it is not his rampart but the
>        mangalasaasana (PALLAANDU) of the  devotees which would
>        ensure safety to the Lord; and also that demolishing the
>        house of a SriVaishnava would be sure to bring down the
>        wrath of God.But the king turned a deaf ear to this advice,
>        and becoming furious caused trouble to Sri BHATTAR,as a
>        result of which he had to leave for Tirukkoshtiyur.While
>        he was suffering the grief of separation from Sri Rangam
>        and the Lord,his disciple  NANJEEYAR requested him to
>        compose a song in praise of ANDAL to mitigate his feeling
>        of sorrow.There appeared from his lips the 'taniyan'
>        "NEELA TUNGA etc",which is the essence of the present
>        paasuram (KUTTU VILAKKU).
>        NAPPINNAI is lying on the costly couch along with Krishna.
>        The cot stands on four ivory bases,the ivory for which was
>        obtained by Krishna by his valorous act of plucking the 
>        four tusks from the murderous mighty elephant Kuvalayapida.
>        Being the wife of a great hero she cannot get sleep anywhere
>        else except on such a cot.The references to the various
>        kinds of pleasures in this stanza is a suggestion by Andal
>        that all gopis should get them in Sri Krishna's company
>        and only for that reason Nappinnai is keeping company
>        with Him."If you don't ensure this,you surely don't have
>        mercy," Andal rebukes Nappinnai.
>        SECTION III
>        20.MUPPATTU MUVAR
>        Despite the rebuke, NAPPINNAI was moved to pity by the
>        wailing of the Gopis and getting up approached the door
>        to open it.Krishna thought," Nappinnai thinks that my devotees
>        are her own just as I consider hers to be mine.Hence
>        she should not open the door and get a good name ,leaving
>        me out.It is I who should open it." So He came from 
>        behind and lifting her up bodily threw her on the bed
>        with Him.But the mutual touch was so pleasant to them
>        that they promptly forgot all about themselves and the 
>        poor Gopis.
>        The inner meaning of this high drama,as given by the
>        commentator is that there is a Divine Couple who are
>        vying with each other to look after the welfare of all
>        of us (souls).Hence we have no cause for concern at all.
>        All we have to do is to accept their protection.
>        Andal says to Sri Krishna in this stanza: "You have on
>        several occasions in the past dispelled fear from the
>        minds of the Devas and rescued them from the Asuras.
>        Now by delaying in granting our boon you are going to
>        lose all that hard-earned reputation as a saviour.Note
>        also that we are not asking you to become the target
>        of the weapons of a Hiranya or a Ravana.We merely want
>        to see you get up from your bed and grant us the boon
>        of serving you.We are ANANYA PRAYOJANA ADHIKARIs.