Pasuram 10: Nōttu Cuvarkkum

Narayanan

The meaning of Narayana can be gathered by splitting the word Nara+ayana. Nara means several groups of Nithya Vastu(immortal substances) and the word ayana means providing shelter. When you combine the words, it means one who provides shelter to all Nithya Vastus. Following list constitutes to Nithya Vastu( pretty much everything other than Paramathma or Bhrama svaroopam):-

1. All Athmas
2. Entire Prakurthi
3. All His Kalyana Guna
4. Divya Mangala Vigraham( his Body)
5. All Devis (Thayars)
6. Nithya sooris
7. Nithya viboothi
8. leela vibhoothi

With a deductive reasoning, if everything other than him resides in him, we can say that he resides inside everything as antharyami.    Upanishad gives following definition for Narayanan: 

1. Parama Bhramam
2. Parama tatvam(substance)
3. Parama Jyoti(brightness) 
4. Param Athma

Here, Parama means no comparison to greatness(hence the term opilli appan). Sometimes we tend to search  the meaning of his name everywhere and realize that the definition is right in his name. Perhaps, this definition would be more apt if it was presented in Pasuram 1 when Andal mentioned "Narayanne Namaku parai Taruvan". But then, if we had started with definition on day one, the magnitude of subject might have haunted you. Nevertheless, the definition is important for this pasuram to explain "nātta tuzhāi muḍi nārāyaṇan".

Bhakthi Yoga Vs Bhakthi Upasanam.

We have been using these terms all along and the term have different implications. There are two types of bhakthi:-

1. Saadhya bhakthi (Performing Bhakthi as Kainkaryam to Bhagavan.) This is a sankalpam of your devotion towards  bhagavan mentioning  that the cause of this action is not you but it is Bhagavan himself. Which means your bhakthi is not done by your effort and you don't expect any punya out of this Kainkaryam. Your intent is to bring happiness to bhagavan.(similar feeling of unconditional love exhibited by a wife to husband ).  This sankalpam is very important while performing Sarangathi (Prapathi) to exhibit Paratantriyam. 
2. Saadhana bhakthi (Performing Bhakthi to karma, jnana, bhakthi yogas). This is Sankalpam of your devotion towards bhagavan mentioning that you are performing bhakthi to gain Punya which will be used for evaluation of your balance sheet of karma. Once the Pavam and Punyam in balance sheet get nullified ( by either performing prayaschitham (atonement) or performing punyas the Bhakthi yoga will help jeeva to attain Moksha.

According to Bhagavan Sri Krishna "Saranagathi" is the only way to get rid of paavam gained in unnumbered births. This is explained in the Charama shlokam which will be discussed in detail in the coming pasurams.

There are two type of Saranagathi:-

1. Swagtha Sweekaram : The Jeeva performss Sarangathi.
2. Paragatha Sweekaram : When Paramathma decides that the jeeva is so blessed that the jeeva belongs to him.(Namalwar, Andal and Ramanujar attained by this means.)

Ammanāy

In this paasuram Andal wakes up the fifth kind of Bhaagavatha who has attained Paragatha Sweekaram. Generally, people who have performed saranagathi will have deep sleep (with satisfaction) as their name has entered the list (for attaining moksha), but still they tend to have the paranoia of when it will actually happen. But in case of people who have attained Paragatha Sweekaram, they will be having undisturbed sleep referred in this pasuram as kumbakaran sleep(kūttattin vāy vīzhnda kumbha karuṇanum tōttum unakkē perunduyil tān tandānō ?). 

Andal praises her indicating how great she has to be to  attain moksha without performing saranagathi. For such people even a normal conversation would be divine. So Andal requests her to at least talk even though the doors are closed(nōttu cuvarkkum puhukinna ammanāy! māttamum tārārō vācal tiravādār?). Andal mentions that there is a predominant smell of Narayanan (who will ultimatly grant para bakthi) around her room, (as per his definition above, he exists everywhere and noticeably near his devotee) ,one who wears divine tulsi garland(nātta tuzhāi muḍi nārāyaṇan nammāl, pōtta paṛai tarum puṇṇiyanā.)  Since Srimannarayana experiences joy while embracing devotees during bhramanubavam, Andal asks her  to wake up without disturbing the god and join us for the vritham(ātta anandal uḍaiyāy! arungalamē! tēttamāy vandu tiṛa vēlōr ).

God is everywhere, inside every one and everything. Selfless service to fellow human being indicates  that you are serving him. Next time when someone is crying for food, or in pain for help, think for a minute part of Bhagavan's body is suffering and help them. "Vaishnav jan to tene kahiye je PeeD paraayi jaaNe re", One who is a Vaishnav, knows the pain of others.

Thiruppavai - Pasuram 10

தமிழ்

நோற்றுச் சுவர்க்கம் புகுகின்ற அம்மனாய்!
     மாற்றமும் தாராரோ வாசல் திறவாதார்
நாற்றத் துழாய் முடி நாராயணன் நம்மால்
     போற்றப் பறை தரும் புண்ணியனால் பண்டு ஒரு நாள்
கூற்றத்தின் வாய் வீழ்ந்த கும்பகருணனும்
     தோற்று முனக்கே பெருந்துயில்தான் தந்தானோ?
ஆற்ற அனந்தலுடையாய் அருங்கலமே
     தேற்றமாய் வந்து திற ஏல் ஓர் எம்பாவாய்!

English Text

nōttu cuvarkkum puhukinna ammanāy!
 māttamum tārārō vācal tiravādār ? |
nātta tuzhāi muḍi  nārāyaṇan |  nammāl
 pōtta paṛai tarum puṇṇiyanāl | paṇḍoru nāḷ
kūttattin vāy vīzhnda kumbha karuṇanum |
 tōttum unakkē perunduyil tān tandānō ? |
ātta anandal uḍaiyāy! arungalamē! |
 tēttamāy vandu tiṛa vēlōr empāvāy ||