Pasuram 1: Margazhi Thingal

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We all carry inner soul called Jeevathma and there is a supreme soul called Paramathma and every Jeevathma's goal is to attain Paramathma (like electron  and neutron or compare to planets in solar system and sun). There should  exist a pathway. 

Let me take a step back and explain this in simple terms with the example mentioned earlier. Every planet revolves around the sun and it's ultimate aim is to attain it. However, it is stuck in its normal routine of revolving around the sun ( without having control over it). Unless the sun decides to expand its boundary or grow in size (which is possible ) the planet's aim is not fulfilled. If we try to genderize, we can consider jeevathma to be feminine and paramathma to be masculine (with no offense to modern feminist world). Traditionally, a woman is dependent on someone in this society.  First father, then husband and then children. And one of the qualities of a woman is to be tolerant towards situations. 

Using this concept, considering jeevathma is feminine and it is submissive to nature and to the fact of punar-janman, the only way to attain paramathma is by total submissiveness(kainkaryam). 

And the only way to attain devotion is by attaining this submissive nature which is achieved by adapting feminine emotions while expressing devotion, which is referred as "nayika bavanai". The 9 azlwars took nayika bhavanai while they recited the divya prabandam, however this was natural for Andal.  Hence, each pasuram ends with en-pavai,which does not really imply that this is only for women, whereas, it implies to take a nayika bavanai while exhibiting devotion.

Nayika Bhavanai:

The scriptures divid a woman's life into 7 stages. Pedhai(years 5 -7), Pedumpai (years 8-11), mangai (12-13), matanai (14-19), arivai (20-25), terivai (25-31) and per ilam pen (32 and above).

Each stage is said to have different stage of submissiveness (call it love, affection or devotion) classified as follows. Abilasha (attraction), anu smriti (impacted attraction), itcha (wanting something), ruchi (aim to attain), paraa bakthi(selfless devotion or kainkaryam) and paramabakthi (attain the peak of devotion or moksha upayam).

Andal, who was a Pedhai, was able to attain para bakthi towards Srimannarayana. Analogously, the devotion towards god is not cultivated automatically. First you feel attracted to the concept of supreme being, then you tend to refute the concept and try thinking about it, then you develop a liking towards the concept, then you get involved, then you get devoted and finally attain devotion. But to go to any of the above mentioned stages, it is not up to the jeevathma to go towards  the next stage. Though it feels like both the work  and the effort are made by jeevathma, but actual effort is taken by paramathma (similar to example of the planet and sun mentioned above.) All this means is we can only pray for attaining bhakthi (Narayanene namaku Parai Taruvan).

The Path:

Andal devices pathway to attain devotion; she provides steps to take vritham for requesting paramathma to provide pathway to attain para bhakthi. In the first 5 pasurams, she explains the rules and purpose of the vritham. Out of which the first pasuram tells about the purpose of margazhi vritham. 

On the month of margazhi(margazhi tingal), the weather and circumstances are so apt that you can have undivided attention to take your intellect to next level( madhi nrinda nannal). Lets get drenched in krishna anubhavam, like you are the girls of brindhavanam( aaypadi selva sirumeergal),  who attained lord krishna( nandagopan kumaran , yesodai elam singam) by performing kathyayini vritham(neeradudal). By performing this Lord Narayanan will provide a pathway to attain parabakthi. 

The ultimate aim is  to get drenched (neer adathal)with the sight of his lotus like eyes(sen kan)and his grace to fall on us so that we attain pathway to bhakthi (also reffered as bakthi upayam). 

Jai ShrimanNarayana!

Thiruppavai - Pasuram 1

தமிழ்

மார்கழித் திங்கள் மதிநிறைந்த நன்னாளால்;
நீராடப் போதுவீர்! போதுமினோ, நேரிழையீர்!
சீர்மல்கும் ஆய்ப்பாடிச் செல்வச் சிறுமீர்காள்!
கூர்வேல் கொடுந்தொழிலன் நந்தகோபன் குமரன்,
ஏரார்ந்த கண்ணி யசோதை இளஞ்சிங்கம்,
கார்மேனிச் செங்கண் கதிர்மதியம் போல்முகத்தான்
நாராயணனே, நமக்கே பறைதருவான்,
பாரோர் புகழப் படிந்தேலோ ரெம்பாவாய்.

English Text

mārgazhi tingal madi niṛainda naṇṇāḷāl |
 nīrāḍa pōduvīr pōdumiṇō nērizhaiyīr |
cīr malhum āyppāḍi celva cirumīrhāḷ |
 kūrvēl koḍun tozhilaṇ nanda gopaṇ kumaraṇ |
ērārnda kaṇṇi yaśodai iḷañciṅgam |
 kār mēṇi ceṅgaṇ kadirmadiyam pōl muhattāṇ |
nārāyaṇane namakkē parai taruvān |
 pārōr pugazha paḍindelōr empāvāy ||

Translation

The auspicious full moon of Margazhi is here -
 maidens bejewelled and intent on bathing, come out!
Darling girls of the cowherd clan
 whose hamlet brims over with beauty and wealth;
That cruel sharp spear — Nanda's son,
 Young lion of Yaśodā with her love-filled eyes
Cloud-hued, red-eyed, sun and moon for his face
 Nārāyaṇa, himself has offered
His gracious drum for us
 To sing his praise and gain the world's

Simple Explanation

 

Urging those willing to take bath in the pre-dawn hours. Godha, (i.e. Sri Andal) addresses the gopa maidens of Gokula : “The son of the extremely valiant Nandagopa and the lion-cub of Yashodha, whose body's colour resembles that of blue clouds and has a face that has combined beauty (and glitter) of sun and moon, is Sriman Narayana Himself. He will provide us with necessary implements to enable us to do kankaryam to Him. If you all come forward and join this unique ‘vratham’, the vow will succeed