||   Concept of Prapatthi as expressed by AndAL    ||

This is the day connected with the 26th Paasuram of Thiruppavai starting with an appeal to " maalE maNivaNNA " and concludes with the prayer for the boon of Parai (Bhagavdh Samslesham) this way: " aalinilaiyaai aruLElOlOrempaavaai ". AndAL appeals to Vatapathra Sayee of the temple at Srivilliputthur here.

We will enjoy together "the concept of Parapatthi as expressed in Thiruppavai" along the lines of presentation by Professor A.S. Raghavan. AndAL , the bridal mystic offers SaraNAgathi along the classical manner prescribed by the Upanishads and PaancharAtra SamhithAs and makes thus Her Thiruppavai become one of the sacred Upanishads (GodhOpanishad).

Verses 1--5
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The consort of the Lord that She is, AndAL does not elaborate upon the angAs of Prapatthi, but plunges right into the act of Prapatthi in Her AruLiccheyal. In this context, She declares right away in the very FIRST PAASURAM of Thiruppavai with profound certainity, " NaarayaNanE namakkE parai TharuvAn " . Here She states unambigously that NarAyaNA is the paramAthMa and his Daya and AnukampA alone will give us the sought after boon : Nitya Kaimkaryam to Him and Him only. This approach is taken by Her since she is driven by the conviction that His DayA is the central means (Upaayam) and our prayer to this Parama KaaruNikan is a subsidary anushtAnam to "induce" His DayA.

The second verse ( Vyatthu VaazhveergAL ) covers the mental attitude that a Prapanna should have as he or she approaches Sriman NaarAyaNA for the boon of Kaimkaryam to Him. Aanukoolya sankalpam and Praathikoolya Varjanam are covered here. In the third verse (ONgi UlahaLandha Uttaman pEr paadi), AndAL describes as to what the aim of the person should be in observing the Paavai nonbhu (Viz)., Universal Prosperity. In the fifth verse (Maayanai Mannu Vada Mathurai Maindhanai), She points out that this right mental attitude in approaching the Lord will result in KrishNa -premai / KrishNaThirst (KrishNa thrishNA), which in turn will annihilate totally the accumulated sins of the past and present.

Verses 6 to 17 of Thiruppavai
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The God-minded BhagavathA always seek the company of other BhagavathAs with whom they can experience Bhagavadh Vishayam and enjoy the divine bliss of Bhagavadh anubhavam through sath sangam just as the recently concluded one in Bufffalo, New York. In this context, AndAL goes about the streets of Srivilliputthur (Gokulam) to wake up Her friends (Gopis) so that all of them can approach the mansion of NandagOpA , where the Lord is engaged in Yoga nidrA (Pasurams 6-15). In the sixteenth verse, AndAL and friends make an appeal to the gatekeepers of NandagOpA's mansion to open the front door and let them in (Nayakanaai Ninra NandagOpanudaya). This step is symbolic of the guidance of our AcharyAs , who help us approach the domain of the Lord. In the 17 th verse, AndAL and Her friends pray to NandagOpA, YasOdhA and Bala RamA , since they are "dear and near " to their object of desire.

The Verses 18-20
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The triad of verses 18, 19 and 20 are central to the understanding of Prapatthi as practised by AndAL. These three verses deal with the divine couple and their relationship to us as Seshi Dampathi and the SaraNya Dampathi (Nappinai and KrishNa in Thiruppaavai).

Verse 18
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Our supremely compassionate Mother, Maha Lakshmi , overlooks our trespasses as erring children and pleads for us as mediatrix with Her Lord to forgive us and protect us. This is the PurushakAram aspect of Her celebrated by Yamuna Muni , RamAnuja Muni and all the achAryAs that followed them. Displaying Her Vaatsalyam and PurushakAram, She points out to Her Lord that we as prodigal children will come around and ask for His mercy and forgivenness. In verse 18 ( Undhu MadakALiRRin ), the appeal is made by GodhA to the PurushakAram of Nappinai, who is MahA Lakshmi Herself.

Verses 19 and 20 (Kutthu vilakku and Mupatthu moovar)
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These are the ONLY verses in the entire Thiruppaavai , where the Divya Dampathis are addressed jointly in the prayer of AndAL and her friends. Recognizing the Divya Dampathis as their Upeyam and Upaayam, the assembled BhagavathAs headed by AndAL pray to them in their roles as Seshi Dampathi and SaraNya Dampathi.

The first of the twin verses (Kutthu Vilakku yeriya) describes the UPEYATHVAA approach to the Ekaseshi Dampathis. As Seshi Dampathis, AndAL reminds us that loving kimkaryam to Them is our supreme purushArtham and they are the targets (Upeyam).

The second verse (Muppatthu moovar amararkku mun senru) addresses Them as SaraNya Dampathis. Here UPAYATHVAA aspect is emphasized. We are reminded that the highet means for attaining the supreme goal of our lives is their INNATE GRACE as SaraNya Dampathis. Besides Them being the Upaaya and Upeyaa , our most compassionate Mother , Maha Lakshmi , demonstrates Her unique PurushakArA attribute and comes to our rescue.

These three aspects of UpAyathvam and Upeyam of the Divya Dampathis and the PurushakAram aspect of MahA Lakshmi are the central tenets of Sri VaishNavism and the divine AndAL weaves all these strands into a harmonious whole prior to the performance of HER act of Prapatthi.

The UPEYATHVAM doctrine is clearly stated in the following portion of the 19th verse:

" YetthanaiEnum pirivARRhillAyAl
Tattuvam , anru tahavu yElOrempaavAi "

(Meaning): Thou can not be away from the Lord even for the smallest fraction of time. That is the philosophical doctrine!) This Tattuvam is also declared by AndAL's fellow Azhwaar (NammaazhwAr) in His paasuram passage offering SaraNAgathi at the Lotus feet of ThiruvenkatamudayAn: " AhalahillEn Iraiyum yenru AlarmEl mangai Urai maarbhA ". That the SaraNya dampathis are the targets , Lakshyam , Upeyam for us is brought out here.

The UPAAYAM aspect comes through strong and clear in the 20th verse passage this way:

" Nappinnai Nangaai ! ThiruvE ! ----
unn MaNALanai ippothE Yemmai neerAttu "

(Meaning): " The grace of Thyself and Thy groom is the ONLY MEANS of redemption for us. O Nappinnai ! O Maha Lakshmi ! "

Thus far, the preparation for the observanc eof Prapatthi as well as the anushtanams to qualify them for that Prapatthi in the traditional manner prescribed by the Upanishads and PaancharAtra SamhitAs were covered by the group of BhagavathAs led by AndAL. In the remining Paasurams , She refers to the AngAs (accessories) of Prapatthi and performs the Prapatthi itself.

In this posting , we will continue to connect the SaraNagathi doctrines with their ThiruppAvai verses. Unitl now, we covered the verses from 1-20 and touched on the subjects of (1) Upanishadic and Paancha Raatra authority for Prapatthi (2) the concept of Prapatthi in AndAL's Thiruppaavai (3) the prerequisites of Prapatthi and (4 ) the role of Divya Dampathis in Prapatthi.

In this posting we will cover the five AngAs (accessories) of Prapatthi and he actual prapatthi performed by AndAL.

The five AngAs of Prapatthi, the Angi

Among the five angAs , we come across MahA Viswasam in verse 21 first (YeRRa kalangaL). She salutes the Lord here this way:

" OoRRamudayAAi ! periyAAi ! Ulahinil
ThoRRamAAi ninRa sudarE "

(Meaning) : " Thy quality as the Protector of the Universe has been revealed by ancient lore. Indeed, Thou art much more than what has been saluted by the VedAs . Thou hast come into this world for protecting us and Thou shinest by this quality ".

MahA viswAsam is the most important accesory to Prapathti. Hence AndAL takes it up first. The PrapannAs with unshakable faith in Prapatthi do not doubt any more about the efficacy of Prapatthi to yield the fruits of Nitya kaimkarya PurushArtham to BhagavAn as a result of the performance of Prapatthi. Swami Desikan calls these fortunate souls without any doubts on the sureness of Prapatthi yielding the sought after boon as " SraddhA dhanAn tvadh anubhuthi ViLamBha bheethAn tava padE nyasthaathmana: ". These blessed people are rich ones with the wealth of SraddhA or MahA viswaasam and they perform the Prapatthi and enjoy the Lord without an iota of doubt about the results of their Prapatthi. They are sure of getting the anugraham of the Divya Dampathis. Swami Desikan goes on to say that the Lord was waiting for them to perform their prapatthis and He is joyous to bless such noble jeevans.

The supreme and unshakable faith (MahA Viswaasam) results from the realization by the Jeevan that it is helpless in every imaginable way and it has to approach Sriman NarayaNa bereft of divisive ego, ahankAram and MamakAram. AndAL follows up on MahA Viswaasam in the next verse (Twenty second) which starts with the words " AngaNmaajyaalatthu arasar ABHIMAANA PANKAMAAI VANDHU ". This MahA viswaasam aspect and its the adhikArA (qualification) for Prapatthi is referred to here by AndAL.

In the Twenty third and the twenty fourth verses, AndAL is brimming with a sense of elation and great faith over realizing the fruits of Prapatthi. She bursts out in MangaLAsAsanam like her father's singing of " Pallaandu , Pallaandu " to the Lord. The 23rd Pasuram contains the reference to AndAL's darsanam of the Lord seated on His majestic throne ( Seeriya SingAthanithirindhu ) after being waken up by His consort at the request of AndAL. In this paasuram, AndAL compares the Lord to a Lion that woke out of His sleep and surveyes the scene around with great interest.

In the 24 th Paasuram, AndAL uses the word "pORRi " six times to pay Her obesiance to the glory , prosperity and well being of the Lord for all His beneficial deeds of Dharma samsthApanam and Dushta Nugraham. This verse starting with the words, " Anrivvulaham alandhAi adi pORRi " has been intrepreted as an expression of AANUKOOLYA SANKALPAM ,which is the second of the angAs of Prapatthi.

Twenty Fifth Verse (Orutthi mahanAi piranthu)
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The reference here is to KamsA, who committed great ApachArAs against the Lord and paid for it dearly. The implication of this verse is to remind one about the calamity coming to one, who breaks the saastraic injunctons. This verse has been suggested as having connections with angA number three of Parapatthi (Viz)., PRAATHIKOOLYA VARJANAM , Where the PrapannA is expected to avoid whatever that displeases the Lord.

Verse 26 and 27 (MaalE MaNi vaNNA & KoodArai Vellum)
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These two verses have been linked to angA four of Prapatthi (Viz)., Gopthruva VaraNam, which is the supplication to the Lord for His protection. VaraNam means selection. Gopthruvam means protection. The prayer/appeal to the Lord to come to one's protection out of a sense of helplessness is Gopthruva VaraNam.

AndAL prays here to KrishNA for protction through the gift of all the things -- conch/paanchajanyam , parai/drum , Kola ViLakku/ beautiful lamp , kodi/banner , vidhAnam/canopy , pallandisaippaar/bards known as VaithALikAs --that will be needed for His worship. As a result of the protection arising out of suddha Bhakthi, AndAL states that Her group will become objects of celebration in the land (Naadu Puhazhum parisinAl) and will therefore entitle them to express their happiness by wearing beautiful clothes and jewelry and enjoy sarkarai pongal rich with ghee as Bhagavdh PrasAdham.

Twenty Eighth verse (KaRavaigal pin senru Ghaanam sernthuNbhOm)
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Here the fifth and final angA of Prapatthi known as KaarpaNyam is invoked. AndAL declares that She and Her friends assembled before the Lord are totally helpless people, who have no knowledge or capacity to devise any means for saving themselves. She describes the members of the group including Herself as " AriyAtha PiLLaihaLOm ). O blemishless GovindhA ! We indeed have the PuNyam of having You born as a member of our Kulam . You are our PuNyam. The bhAndhavyam (Relationship) between us can not be rendered asunder by Thee or us , or even by all of us" cojointly ". She points out that no one can untie the bonds between us. May You , O Supreme Lord ! kindly forgive us , the young girls , who out of ignorance about your glories have addressed You with trivial names--even that apachAram on our part is due to our ardent love towards You; please , Please , do not be angry at us . O The Lord of ALL Gods ! Kindly give us the boon of Nitya Kaimkaryam to You !

The Observance of Prapatthi, the Angi (Paasuram 29)
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In this famous Paasuram, AndAL performs Prapatthi to the Lord. We have referred earlier to the different sections of this Paasuram as being connected to the three sacred Manthrams (Rahasya Trayam) revered by the SriviashNavAs. Every word of this paasuram is recommended for daily reflection. Each of them are eaamples of words brimming with the spirit of absolute self-surrender.

The meaning of this Paasurram is worthy of deep reflection, since it is the essence of Prapatthi that we all have to perform sooner or later. The urgency (dhvarai) to perform Prapatthi at an Acaharya"s holy feet would be stimulated by serious reflection on the profound meaning of this Paasuram. AndAL says: " Even before day break, at the very dawn of our lives , we have come to Thee and prostrate at Thy lotus feet and pray that You will command us to do all kinds of services to Thee . Our prayer is that we shall be blessed to be united with You not only in this birth, but also in all the births to come. May You bless us to have uninterrupted and permanent relationship with Thee and Thee alone. You who took birth in our race of cowherds earning our livelihood by grazing and rearing the herd of cattle, can not deny us the divine service to You. Hearken , O Lord ! It is not only that we desire to receive the boon of Kaimkaryam from you in ths birth , but we desire , in fact , for us to be united forever -throughout the births , sevens of generations -- be the kith and kin of You. Let us do all kinds of kaimkaryam to You alone; May Thou make us rid of other desires! ". AndAL concludes her Prapatthi with a boon for the banishment of desires for material objects and vishaya sukhams that most worldly-minded people long for. She begs the Lord tha t she should be blessed to have all of Her desires center around nitya Kaimkaryam to Him.

Conclusion (30th Verse) : The glorious fruit of Prapatthi
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In this verse, Vangakkadal kadaintha Maadhavanai Kesavanai, AndAL confers the blessings on behalf of , and in the words of , the Divya dampathis (Lakshmi -NarAyaNan) that those , who sing or speak about these Paasurams in the manner in which AndAL did , will be recipients of the paripurNa anugraham of the Divine couple and enjoy unalloyed happiness here on earth and the hereafter by the grace of Nappinnai and KrishNa paramAthmA.

May the abundant blessings of the SaraNya Dampathis be with ALL the members of this precious group during the DhAthu samvathsara Dhanur Maasam !

AndAL ThiruvadigaLE saraNam .

Oppiliappan Koil VaradAchAri Sadagopan

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