Thirupavai Summary

Continued From:  http://thoughtsonsanathanadharma.blogspot.ca/2013/02/thirupavai-pasuram-30.html

Nachiar shows us the way to escape the three types of tapa trayam.

It is very significant that the first Thirupavai Pasuram starts with “Margazhi Thingal” as in Tamil it refers to “Marbhu kazhiyara Naal” i.e. the day when ego is destroyed. Andal Nachiar calls our attention to the 1st day of Margazhi as this is the day when the full moon rises when the star Mrigasiras is in ascendant signifying the death of ego. She urges us to approach a good Acharyan to get spiritual training as spiritual knowledge should be sought only when we have destroyed our ego. We must approach a teacher in the same way a poor person approaches a rich landlord for loan.

Pasuram 1: The first pasuram shows that the only qualification to attain moksham is the desire to reach moksham. Therefore the path of saranagathi is open to everyone.

Pasuram 2: The second pasuram informs us about the dos and donts to be followed while performing the Pavai Nombhu.

Pasuram 3: The third pasuram tells us that if we perform the nombhu with the only intention of pleasing Lord Krishna, He will grant us all kinds of wealth to make our life comfortable in this world itself.

Pasuram 4: The fourth pasuram reveals to us that all the celestial beings (devathais) rush to perform kaimkaryams to the true Bagawathas of the Lord.

Pasuram 5: The fifth pasuram shows us the importance of performing Hari Nama Sankeerthanam to get rid of all our sins.

From the sixth to the fifteenth pasuram, Andal wakes up her friends to join her to perform the nombhu as a group. These pasurams show us that Bagawath Vishayam has to be enjoyed in the company of many people by forming sat sangams.

Pasuram 6: Andal Nachiar asks her friend to get up by chanting “Hari” seven times. Nachiar Invokes Periazhwar. Periazhwar was fond of doing Hari Nama Sankeerthanam. He instructs everyone to name their children after our Lord so as to avoid going to hell.

Pasuram 7: Narayanan is the name given to Perumal to show us that He is everywhere. It is difficult to see this form of Perumal but as Keshavan, Perumal has given shape to the form of Narayana and has appeared before the eyes of His devotees. Thus Nachiar urges the girl to not to miss out on this unique opportunity to see the beautiful physical form of Lord Narayanan.

The Lord’s omnipresent form as Narayanan is only available to Yogis. The Brahmins see the same Lord as Agni. Others who do not have the ability or knowledge to see the Lord as Narayanan see His archai form in Temples where He exists as idols.

Nachiar is awakening her role model Thirumahizhai Azhwar. Thirumahizhai Azhwar always used the style of “venba” for his pasurams since he ended his pasuram with the “oo” sound in Tamil. Andal thus gives us another clue by using the venba style for “kaasum pirappu” and ending the verse in “oo” sound. Narayanan Moorthy is another clue about Thirumahizhai Azhwar since he explained about the meaning of Narayana Shabtham in Thiruchanda Vritham.

Pasuram 8: In the stanzas, “pOvaan pOginRaarai” refer to those people who enjoy the journey more than the destination itself. Nachiar describes the Vaikuntha Yathra via the Archiradhi Margam. The journey to Vaikuntham is very enjoyable and the jeevatma enjoys the journey. Thus povan poginrare refers to the people who are on a rare journey and enjoy every step of their journey. In this pasuram Nachiar wakes-up Poigai Azhwar. Poigai Azhwar also sang about the Lord with great enthusiasm thus exhibiting “kauthukalam”. He sang about the Supreme Controller and the way in which He controls nature in his very first pasuram “Vaiyam tagaliya”.

Pasuram 9: This pasuram invokes Thayar especially Vanjula Valli Thayar at Thiru Narayur. Ma Mayan is the name given to the Lord to show that he makes the impossible possible. He pulls strings because He is Goddess Lakshmi’s husband and hence tries hard to help us reach Moksham. Nama Sankeerthanam is mentioned as the cure to rid ourselves of all kinds of diseases.

This pasuram reminds us about Budath Azhwar as he sang about the importance of Vishnu Sahasranamam.

Pasuram 10:  Explains Narayana shabhdham. Thus this pasuram shows us that Perumal is full of auspicious attributes. He protects us at all times, from everyone and in every way. He not only protects us but also thanks us for letting Him protect us. Thus the fragrance of tulasi indicates to the girls the omnipresence of the Lord.

This pasuram is an invocation for Pei Azhwar. When the first three Azhwars met at Tirukovalur, only Pei Azhwar didn’t have to open the court yard door. He was the first Azhwar to sing in nayika Bhavam thus starting the trend of experiencing Perumal through nayika Bhavam. The first two Azhwars struggled to light a lamp whereas Pei Azhwar saw Perumal very easily in the light lit by the other two Azhwars. He was the first among the three to see Perumal.

Pasuram 11:  Invokes Rukmini Piratti. In this pasuram Nachiar invokes Nammazhwar.

Pasuram 12: The girl’s brother in this reminds us of Kulasekara Perumal. Kulasekara Azhwar was the king of Kerala, Karnataka as well as Tamil Nadu. He was very wealthy but instead of protecting his wealth or accumulating more wealth, Azhwar was interested only in Bagawad kaimkaryams.

Pasuram 13: This pasuram is about Thondaradipodi Azhwar. pOdhari(k) kaNNinaay gives us the clue about this Azhwar as he was always looking to gather flowers. The flowers are called as “podhu” in Tamil. He always has his eyes on the flowers. He called himself as Thondaradipodi thus stating that it must best to be with Bagawatha goshti and to do kaimkaryams to Bagawathas.

Pasuram 14: This pasuram is about Thirupan Azhwar. This entire Thirupavai pasuram compliments Amalanadhipiran. Through this pasuram we can have a darshan of Lord Ranganathan (moolavar Peria Perumal) very easily in our mind’s eye in the same manner in which Azhwar experienced Peria Perumal.

Pasuram 15: 

There are eleven messages given to us by Nachiar in this pasuram.

1. “elle ilangkiliye”. Appreciate those who speak about the Lord and His divine qualities. Listen to anyone who speaks about the Lord with respect.
2. Once we join a group of Bagawathas and are blessed with Sat-Sangam, we must do kaimkaryams to the Bagawathas. All our day to day worship including Thiruvaradhanam should be stopped in order to complete our kaimkaryams to the Bagawathas.
3. While teaching us Bagawad Vishayam, even if our Acharyan admonishes us, we must accept it with joy.
4. We should treat even our co-students who learn Bagawad Vishayam along with us with respect.
5. We should Accept every word of a Bagawatha even if they criticizes us.
6. Our existence is true only if we are part of a Bagawath Sat Sangam.
7. We should perform the same practices followed by a Bagawatha and should not invent something new.
8. We should feel bad even if one person is unable to join the sat sangam.
9. We should feel bad that a person who is unable to attend the Sat Sangam missed the opportunity to hear about Bagawad Vishayam.
10. We should speak only about the Lord and His qualities in a sat sangam, we should not gossip with members of the sat sangam.
11. We should accept responsibility for blame like Bharathazhwan even if we are not the person responsible.

Nachiar invokes Thirumangai Azhwar.

Pasuram 16:  Nachiar teaches us to approach Perumal only after paying respect to door keepers, Azhwars and Acharyans in temples.

Pasuram 17: This pasuram shows that our Acharyan gave us the basic necessities of clothing , water and food by teaching us the Asthaksharam.

Pasuram 18:  Invokes Thayar and teaches us that Perumal should be approached through Thayar.  The six points part of Sri Suktam is mentioned in this pasuram. By chanting this pasuram we get the same benefit of having chanted Sri Suktam.

1)      She listens to our requests. This action is called as Shrunothi. The one who listens actively is named Sri. Perumal doesn’t listen to our requests as He has already reached a decision regarding our fate.

2)      She makes Him listen to our requests. This action is called as Shravayathi. The person who does this action is also known as Sri.

3)      She is very easily approachable. This is known as Shriyathe and hence her name is derived as Sri.

4)      She does prapatti at the Lord’s feet on our behalf. She is attained by us and this is called as Shrayathe. Thus her name can once again be derived as Sri.

5)      She removes our sins with her grace. This is called as Shrinathi and hence her name becomes Sri.

6)      She allows us to go along the path we have chosen even if it is wrong for us but she follows us closely and slowly leads us back on to the right path. This is Shrinathi and her name is derived as Sri.

Because of the above six actions performed by her, the number six is associated with her.

Pasurams 19 to 21 show us that Perumal and Piratti compete with each other in order to save us.

Pasuram 22: In this pasuram Piratti teaches us about the proper way to worship Perumal.

Nachair shows that Perumal can even extinguish our sapam. Sapam is the sin which must be experienced while papam is the sins which need not be experienced. Perumal has only made a promise to destroy papams therefore the girls intelligently ask Him to destroy their sapam as if sapam is destroyed papams are also destroyed automatically.

Pasuram 23: In this pasuram Nachiar describes Perumal’s stride when He walks. The description reminds us about the stride of Lord Ranganathan of Sri Rangam Divya Desam. This pasuram can also be seen from the point of view of a disciple requesting an Acharyan to provide instructions. 

Pasuram 24:  In this pasuram Nachiar sang mangalasasanam to Perumal’s thiruvadi.

Pasuram 25: This pasuram shows us how to interpret the advaita shruthis. The “one” used in this pasuram means “unique” and not the quantity “one”.

The Upanishads say that Perumal is “ekameva advithiyam”. That is there is only one God and there is no one else like Him. This statement shouldn’t be interpreted as He is the only one who exists and we are all false since from our day to day experience we can see many different people, animals and birds. Hence it is incorrect to say that all the people we see to be existing are fictitious and only Brhamam is true. The word “ekameva” does not imply quantity “one” but states that He is the only Supreme Being; He is unique and there is no one who is equal to Him.

Pasuram 26: By “maalE! maNivaNNaa!” Nachiar tells Perumal that He loves us very much. He is “maNivaNNaan” because out of His love for us, He obeys us.

Pasuram 27:  Andal Nachiar is the incarnation of Bhumi Piratti. She is reminding Perumal about His promise while also making sure that we think about Varaha Perumal and chant “Govinda” now itself so that He can keep up His promise and save us even if we forget about Him on our death bed.

Nachiar describes a Mukthathma’s enjoyment in Sri Vaikuntham. A Mukthathma enjoys everything equally with Perumal including Perumal’s kalyana gunam.

Pasuram 28: the qualification required to do saranagathi is that we have no qualification.

Pasuram 29: We should seek to get Perumal Himself and the opportunity to do kaimkaryams.