Maaman mahalley-kalakka venum/ aasai vidanumey–ethu koodumo ?..karmathin karanamaay vuravu murai vida thakkathaa pattra thakkathaa-vuthavi seybavar-avanai adaiya -anaivar vuravum vennum. raamaa nujar-muk kol pidithu mudali aanndaan thavira mattravarai vitten yentraall..thooymai yaanna manni/maameer ezupeero yenkiraall. vuoomaiyo/sevido/ananthalo-yema perum thuyil-manthra vithi yaaraavathu pottaarkallo/ezuppa/yosanai solhiraall/kedkkum padi thiru naama sangeerthanam/maa maayan-maadavan.vaikundan-piraattiyudan koodi erukiraan avan thiru naamam solli konndu erukkanum..kettu varuvaall/avallaiyum serthu konndu adutha veetukku pohiraall.
thUmaNi maataththuc cuRRum viLakkeriyath *
thUpam kamazhath thuyilaNaimEl kaNvaLarum *
maamaan makaLE! maNikkathavam thaaL thiRavaay *
maamIr! avaLai ezhuppIrO * un makaL thaan
UmaiyO? anRic cevitO? anan^thalO? *
Emap perun^thuyil man^thirap pattaaLO? *
maamaayan maathavan vaikun^than enRenRu *
naamam palavum navinRu ElOr empaavaay. 9.
In the eighth paasuram , ANDAL and Gopis awakened
a Gopi, who is like a Muktha Jeevan .In the ninth
paasuram of the day , they awaken one , who is like
a nithya mukthar(JananyAchAryar).
(The cowherd women folk practising the Srivratham
(Paavai Nonbhu) awaken another maiden , who has self
complacency in her earnest devotion to the Lord).
Oh the daughter of our uncle! You are taking rest
and sleeping on the soft bed , while the lamps are lit
all round the dazzling hall(with inlaid gem stones )
of your mansion filled with aroma of the incense .
Please (get up) and open the lever-lock of the shining
doors (with inlaid gems ) of your chambers.( As the inside
of the chambers is apparent , these gopis could see
within the enclosure and so call the aunt ,
the mistreess of the house). Dear Aunt !Could you please
awaken your daughter? Is She dumb or deaf or exhausted
and tired out? Or has She been cursed with long spell
of sleep ? (may be , that is the reason for her sleeping
without responding to us). To awaken her from this
hypnotic sleep , (let us) recite as remedy , the numerous
names of the Lord as ” God of the Supreme magical power
( MahAmAyan), the Lord of Goddess MahA Lakshmi
( Maadhavan) and Vaikuntan ( the Lord of Sri Vaikuntam).
Inner Meanings of this Paasuram
” MaamAn mahaLE “: Here a very subtle SaasthrArtham
is revealed . By addressing the sleeping girl as
the daughter of the uncle , dEha sambhandham
(bodily relationship as a Bandhu ) is indicated.
BandhUs are of two kinds: anukoolars and prathikoolars.
anukoola BhandhUs are supportive of Bhagavath-BhAgavatha-
AchArya Kaimkaryams .Prathikoola BhandhUs are against
such kaimkaryams and interfere with the performance of
such kaimkaryams .One has to seek the company of
the anukoola BhanthUs and reject the company of
Prathikoola BhandhUs. The Gopi who is being awakened
is an anukoola BhnadhU and hence she is awakened
with ardour.
” MaamAn MahaLE “: MaamAn is the SadAchAryan , who is
more important than Father, Mother and all BhandhUs.
MaamAn MahaL is the antharanga sishyan of that AchAryan
“ThoomaNi maadatthu suRRum ViLakkeriya “: Mudhal Paadham
ThoomaNi Maadam is the eternal, defect free , all revealing
Vedam (Nigama Soudham). ” SuRRum ” refers to the six angams
(limbs ) of Vedam like SeekshA et al .” ViLakku” is Jn~Anam
or UpabrumhaNams like Smruthi , PurANas that explain
the esoteric meanings of the vedas..
Sri PBA Swamy intreprets this first Paadham of eight
lined paasuram this way: The place from where there is
an unhindered view of the environs is called Maadam.
This is also decribed as “Praj~nA PrasAdham” by sages.
MaNi Maadam connotes the Maadam made luminous with
nava vidha (nava rathna) sambhandhams . These nine kinds of
relationships are: Pithru-Puthra BhAvam , sEsah-sEshi
BhAvam , Bharthru-BhAryA BhAvam, sva-SvAmi BhAvam ,
Jn~Athru-Jn~yea BhAvam , AadhAra-aadhEya BhAvam ,
Rakshya-Rakshaka BhAvam and SarirAthma BhAvam.
The intellect (consciousness) that comprehends thes
realtionships is ThoomaNi Maadam.
” SuRRum ViLakku Yeriya ” refers to the Jn~Ana dheepams
shining in that ThoomaNi Maadam.AzhwArs have referred to
this Jn~Ana dheepam (ViLakku)often :” Jn~Anac Chudar
ViLakku yERRinEn , uytthuNar-vennum oLi koLL viLakkERRi ,
mikkAnai maRayAi virintha ViLakkai” et al. All of these
paasuram passages relate to the Sakala Saasthra Bheeja
Bhutha “AkAra Vaachyan”, Sriman NaarAyanan.For the YajamAnan
of the ThoomaNi Madam , these sublime meanings
of Moola Manthram are shining all around.
PerukkAranai Swamy describes the ThoomaNi Maadatthu
adhikAri as the one who has the clear comprehension of
the UpabruhmaNams of Vedam like Githai, Manu Smruthi,
Saathvika PurANams , which elaborate on the Lord saluted
by the Vedams as Akhila hEya prathyanIkan ( full of
all Utthama GuNams) amd anantha KalyANa GuNa Svaroopan
( embodiment of limitless auspicious attributes).
SECOND PAADHAM: ” DhUpam kamazha Thyuil anai mEl
kaNN VaLarum ” : Abhinava Desikan refers to three
things with respect to “DhUpam Kmazha”: (1) Jn~Anam
(2) AnushtAnam and (3) VairAgyam. This adhikAri is
resplendent with the practice of Nithya , naimitthika
KarmAnushtAnams and has dispassionate view (VairAgyam)
towards life’s happenings .
” Thyuil aNai mEl kaNN vaLarum ” : This adhikAri has
the aanandhAnubhavam of a Brahma Jn~Ani. “mEl KaNN
VaLarum ” has been intrepreted by Sri PBA Swamy
as the adhikAri blessed with Jn~Ana chakshus that
is expanding day by day (mElE mElE Valarum KaNN).
Third Paadham : ” MaamAn MahaLE ! MaNik Kathavam
ThALL thiRavAi” : The inner meaning of MaamAn MahaLE
has been covered earlier. The most precious esoteric
meanings are kept under lock and key by SadAchAryAs
until the Sadh-sishyan earnestly begs for their
Upadesam . Then , the SadAchAryan unbolts the lock of
the gem-studded door blocking that jn~Anam. PerukkAranai
Swamy intreprets the KarmAs as the lock for the door
( sarIram) hiding the AathmA (Kousthubha MaNi).
FOURTH AND FIFTH PAADHAMS : “MaamIr avaLai yezhuppIrO ?
Unn MahaL thaann UmayO ? anRic cheviDO? ananthalO?
PerukkAraNai Swamy identifies ” MaamIr “as an address
to MahA Lakshmi ( LakshmI SambhOdhanam).
MaamIr also stands for AchAryAs and their AchAryAs .
The appeal is made to them to instruct this adhikAri
on Brahma Vidhyai and prepare them for kaimkaryam .
After receiving this parama MangaLa UpadEsam from
AchAryAs , the adhikAri becomes deaf , dumb and bind.
Sri PBA Swamy quotes a Neethi Saasthra Vachanam
in this context : ” parivAdhEshu yE MookhA: ,
pathirAccha parOkthishu , pararanthrEshu jAthyAndhAs
dhairjitham bhuvana thrayam ” This blessed adhikAri
benefiting from AchArya UpadEsam will be dumb when
it comes to nindhanam (criticism ) of others ,
deaf to other’s blaming them , blind when it
comes to seeing the dhOshams of others
according to the above Neethi Saasthra Vaakyam .
” Unn mahaL thAnn ANANTHALO?” is the concluding
line of the fifth Paadham . “MahaL ” is realted
by Sri PerukkAraNai Swamy as Prapannan , who
is LakshmI puthran .
Abhinava Desikan intreprets “ananthal” as matham
or Gharvam or IrumAppu or Justifiable pride
based on the knowledge that this Uttham adhikAri
being keenly aware of his aakinchanyam (helplessness),
ananya gathithvam ( having no one else for succor
and recourse except the Lord) and MahA VisvAsam
( Total faith in the Lord as SaraNAgatha Rakshaka
Achyuthan ).
SIXTH PAADHAM : ” YEMA PERUM THUYIL MANTHIRAPPATTAALO?”
Are You under the spell of incantation of a Manthram ?
Are You bound still by a Manthra PrayOgam? This Utthama
adhikAri is under the spell of ashtAksharam ( SvarakshaNE
svAnvaya nivruthi nyAyam according to Sri PBA Swamy).
That AshtAkshara manthram has caused this adhikAri
“Yema Perum thuyil” as AzhwAr stated: ” peyyumA
muhil pOl VaNNA —mayyal yERRi mayakka unn mukam
MAAYA MANTHIRAM THAANN KOLO?”.
SEVENTH & EIGHTH PAADHAMS: “MAAMAAYAN MAADHAVAN
VAIKUNTHAN YENRENRU NAAMAM PALAVUM NAVINRU –“.
PerukkAraNai Swamy has beautiful interpretations
of the word chosen by ANDAL : “MAAMAAYAN”. He gives
three intrepretatons: (1) Maa+aayan = the Big Gopa KumAran
(2)Maa+ aayan = that Gopa Kumaaran associated with
MahA Lakshmi ( Maa sabdham of MaalOlan, Maadhavan);
He is thus Sriya: Pathi (3) maa+ aayan = maa being “not ”
and aayan meaning ” a cowherd boy “. Our Lord is not
a Aayan (not born in the cowherd clan) but is MahA VishNu
incarnating as GopAlan for Dharma Samrakshanam .
” Maadhavan Vaikunthan yenrenRu naama palavum navinRu”:
EmperumAn’s sankalpam makes us remember Him or forget
Him ( Mattha Smruthi: of Geethai). When the Sahasra-
Naamams of the Lord are recited , all anishtams
(inauspiciousness) are removed . AzhwAr says in
this context: ” pErAyiramudayeer pEr kaNDeer
nunn mahaLai theerA nOy seythan”. His sankalpam
is behind Subham and anishtam. Hence learning about
and reciting His many Naamams (Naamam palavum naavinRu)
like MaamAyan , Maadhavan , Vaikunthan and others
gives one the parama sukham of immeresion in the blissful
ocean of Bhagavath anubhavam in a state of “anyath
kimchith karthum dhrashtum smarthum” ( not being
able to do anything , see anything or think of anything).
Sri PBA Swamy suggests that the naamams of ” MaamAyan ,
Maadhavan , Vaikunhtan–” will fit the SadhAchAryan
as well since AchAryan is a MaamAYan , who performs many
wonderous deeds ( alchemist who transforms Iron (us)
in to Gold through His Upadesams), Maatavan or MahA
Tapasvi ( tapa: SvAdhyAya Niratham tapasvi) and
Vaikuntan( Vaikunta-prathan , who helps us to
reach Vaikuntam through Prapatthi maargam).
he gopi woken up in this verse has unflinching faith in the Lord’s UPAYA BHAVA. In this regard she matches very well with Sita who, when Hanuman suggested that he carry her back to Rama, sternly refused and rebuked him saying that he was equal to Ravana, (Ravana-tulya) in this that while Ravana robbed Rama of one of his possessions, Sita; Hanuman is trying to rob Him of another, His “Sarva loka rakshakatvam” (sole right to protect all).Then she added, “With my power of chastity which cooled your burning tail, I could have saved myself; but that would have only destroyed Rama’s reputation. He alone by His prowess should rescue me and establish his valour. Tat Tasya Sadrusam Bhavet. That alone would be befitting to Him.” Hanuman applauded these words.
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