Pasuram 7: ​Kīsu Kīsenṛu

Aravam

Muktha

From last pasuram it is very clear that jeevathmas are stuck in the bondage of karma. Hence, to attain "mukthi" one needs to follow the right religious discipline and practice karma yoga, gnyana yoga and bakthi yoga.

So what happens to the karma yoga, gyana yoga and bhakthi yoga we left in past? how does our balance sheet look? If we start going to temple today, will it help? The good news is once you understood and realise that you belong to him and the concept of Ananya Sheshatwam, Ananya bhogyatwam and Ananya saranatwam (explained in pasuram 3) then  god is already on our side to help us  reach the goal. The scriptures mentions the following procedure is used by Paramathama to select a Jeeva to attain Muktha state.

1. Eshwara-sya cha sow-hardyam
   Lord Srimannarayana has to expand his boundaries to bless the jeevathma. This means, if paramathma does not decide that it is time for a jeevathama to attain mukthi, there is no scope here. From the first pasuram's explanation, we have seen there are seven stages to attain bhakthi. Without exhibiting bhakthi, a jeeva will never get in line of sight of paramathma (Narayanane namaku parai taruvan: from pasuram 1). 
2. Edurs-cha Sukrudam
   Once you get in the sight of his lotus like eyes (Sen Kan), Lord Srimannarayana goes over the balance sheet of karma and looks for any good deeds that  jeevatha has made. If he did not find any good deeds, he searches for any bad deed that ultimately ended helping bhagavatha. If he finds at least one good deed, he considers the jeeva for his next stage.
3. Vishnur Kataksham
   Blessing of lord Vishnu, attained by performing bhakthi. Bhagavan Sri Krishna says, there are 3 types of people who come to him and asks for things, categorized as follows :-
                 a) Aiswarya-rthi: One who asks for  affluent life, status or any material things.
                 b) Kaivalya-rthi: One who asks for betterment in  or better status in next life.
               c) Bagavalaba-rthi: One who asks for bakthi, and saranagathi is his only request.
    "Ananyaschintayanto mam ye janah paryupasate tesham nityabhiyuktanam yogakshemam vahamyaham" from Bhagavat geetha (also mentioned in Vishnu Sahasranamam) which means one who only thinks about me and one who feels that he cannot separate from Bhagavan and only asks for my saranagathi, he gives  the Yoga and his kataksha. This clearly states that Bagavalaba-rthi is the only way of getting Paramathma's Kadaksham.
4. Adwesham
   Lord Srimannarayana decides that the jeeva is worth giving Moksha. He  adds  the jeeva to the list. Till this step, the work is done  by paramathma. 
5. Abhimukyam
   Jeevatma's journey to attain sharanagati starts,  and it then exhibits   aAnanya Sheshatwam, Ananya bhogyatwam and Ananya saranatwam
6. Saadhu Samaagamam
   Bhaagavatha sambandam (sheshatwam) or bhaagavatha kainkaryam. In other words service to a fellow bhaagavatha without judging  if he is worthy of it, without comparing his level of devotion and with total disassociation, that is, without mentioning or thinking that you are doing it for the reason of moksha.

One may wonder where do they stand in this process. Andal clearly explains how can you understand where you stand in this line.

Pey pen:

We all tend to postpone things, especially when it comes to devotion. For example, thinking one self is not ready for bakthi because has not gone to temple at all, or thinking  that I am just 25 years old and there is enough time before I can start the bhakthi, or thinking that I should first learn all shastras, upanishads, perforn nithya anustanagal then I will be ready for bhakthi and so on just means that we are sleeping and waiting for someone to wake us up .

This is the second type of girl that Andal wakes up  who knows about bhagawat seshatwam, and bhaagawata seshatwam, and possesses leadership quality ( nāyaka peṇpiḷḷāy) but is still sleeping . Andal tells without even noticing the prevalent chipping sound of  Bharatwaj pakshi, dont you understand  that it is dawn? 

Andal, assumes that she may be in Krishnaanabuva  already and tests her by indicating that ladies of your town have already started churning the butter for Lord Sri Krishna, don't you hear  the sound?  (kācum piṛappum kalakalapak kaipērttu vāca naṛung kuzhal āycciyar mattināl ōsai paḍutta tayir aravam kēṭṭilaiyo?) She  then mentions her by name  Pey pen to  alert her that possessing such leadership qualities and the knowledge, she is still sleeping and  setting a bad example.

Andal then understood that she is waiting to find if she has got Eshwarasya Sowhardyam, Edursh cha sukrudam and Vishnur kataaksham before starting her journey towards next two stages. Andal mentions that we are praising the name of  Kesavan, Srimannarayana and by hearing  his name don't you understand that you have already gotten his kataaksham? (kēśavanai pāḍuvum nī kēṭṭē kiḍattiyō?) 

You don't have have to wait for bhagavan to come and tell you that you are ready for bhakthi.  When the there are forces around you, when someone asks you to join their satsangam, when some one chants his name  or when you get a direction to know about him, it means that you have already got his kataaksham. Now the ball is in your court.

Thiruppavai - Pasuram 7

தமிழ்

கீசு கீசென்று எங்கும் ஆனைச் சாத்தன் கலந்து
     பேசின பேச்சரவம் கேட்டிலையோ பேய்ப் பெண்ணே
காசும் பிறப்பும் கலகலப்பக் கைபேர்த்து
     வாச நறுங்குழல் ஆய்ச்சியர் மத்தினால்
ஓசைப் படுத்த தயிர் அரவம் கேட்டிலையோ
     நாயகப் பெண் பிள்ளாய்! நாராயணன் மூர்த்தி
கேசவனைப் பாடவும் நீ கேட்டே கிடத்தியோ
     தேசமுடையாய்! திற ஏல் ஓர் எம்பாவாய்.

English Text

​kīsu kīsenṛu engum ānaiccāttan | kalandu
 pēcina pēccaravam kēṭṭilaiyo? pēy peṇṇe! |
kācum piṛappum kalakalapak kaipērttu |
 vāca naṛung kuzhal āycciyar | mattināl
ōsai paḍutta tayir aravam kēṭṭilaiyo?
 nāyaka peṇpiḷḷāy! nārāyaṇan mūrtti |
kēśavanai pāḍuvum nī kēṭṭē kiḍattiyō?
 tēcam uḍaiyāy! tiravēlōr empāvāy ||