Thirupaavai Paasuram 16 –Of Entrance and seeking permissions

Thirupaavai Paasuram 16 –Of Entrance and seeking  permissions 

Naayaganaay ninRa Nandagopan udaiya…
Until now, the Gopis were knocking on the doors of their friends homes.  Sleepy, lazy, dramatic friends waking them up, asking them to join the paavai nombu.
Today, there are no longer in the narrow streets of their villages but in front of King Nandagopan’s palace seeking permission to enter.
There is a shift in the scene, Aandaal and the Gopis are not calling out  to Krishna yet. They are at the entrance which is guarded by the gatekeepers so they first address them,
“Naayaganaay ninRa Nandagopan udaiya
Koil kaappaane…”
“O Guardian of Nandagopa’s palace,
Protector of the home where our Nayagan stands!”
Their tone is respectful without arrogance or  entitlement. They know and accept that one cannot enter any divine or higher authority's office without permission.
Andal further calls out to them.as  “Kodi thonrum thoraNa vaasal kaappaane” The  ones who protect the flags fluttering high and festoons which announce grandeur.
The Gopis plead, “MaNi kaDavam thaaL thiRavaay”. Open the jeweled door.” a door which is not any ordinary door as it takes you closer to God.
Just like hands are clapped before we open temple doors or places of worship,
Just like we wait,  hands folded,  breathes held for some doors to open. This door also has to be opened in grace.
There is an added humility when she says
“We are just simple cowherd girls.” “Aayar siRumiyomukku arai paRai” Not learned. Not powerful but sincere.
In today’s world of name dropping or using influence this request is extremely innocent.
In anxiousness they also say , He has Called Us. “Maayan MaNi vaNNan nennele vaay neRundaaN”. The wondrous sapphire-hued Lord called us yesterday and promised us, His darshan.
This potrays trust that Krishna himself gave His word. And the Gopis know : When God promises, doors cannot remain closed.
They clarify their intent quickly by saying,  “Thooyomaay vandhom thuyiLeda paaduvaan.” We have had a bath and come with pure minds, to wake Him, to sing with Him.”
Not for wealth or miracles, not even for answers but just to wake God and sing His praise.
Isn’t that appealing?  Sometimes devotion is not asking God to solve our problems, but simply saying: “Get up, God , let us spend this dawn together.”
Then comes a gentle but firm plea to the guards,
“Vaayaal munnamunNam maatRaadhe amma nee”. Don’t refuse us with words, don't block our way with authority.
Andal is quietly sharing something powerful here, Acharyas, leaders, gatekeepers must  become bridges not obstacles. And she knows the power of the gatekeeper so she insists, “Nesanilai kadhavam neekkeLor embaavay” Open the door with compassion.” because devotion does not break locks.It melts them.
In our daily lives we meet gatekeepers at  temples, in institutions, in systems and in life itself.
There is always a watchman from whom we have to seek permission or give a slip for entry.
Paasuram 16 reminds us,
• Humility opens doors
• Purity earns passage
• Promise gives confidence
• Right guidance leads to God
And sometimes, before we meet Krishna,
we must learn how to stand respectfully at the gate and be permitted to enter.
And of course a bhakta, true devotee is never stopped —she is only guided to doors which open. 

Paasuram 16

Naayaganaay ninRa Nandagopan udaiya

Koil kaappaane kodi thhonrum thoraNa

Vaasal kaappaane maNi kaDavam thaaL thiRavaay

Aayar siRumiyomukku arai paRai

Maayan maNi vaNNan nennele vaay neRundaaN

Thooyomaay vandhom thuyiLeda paaduvaan

Vaayaal munnamunNam maatRaadhe amma nee

Nesanilai kadhavam neekkeLor embaavay

R.Vimala,  IAS,  

Resident Commissioner & Secretary, 

Government of Maharashtra & 

PhD Scholar at IIT Bombay 

Thirupaavai Paasuram Fifteen, “Elle Iḷangkiḷiye” : When Friendship Becomes the First Step to Bhakti

Thirupaavai  Paasuram 15
“Elle Iḷangkiḷiye” : When Friendship Becomes the First Step to Bhakti

There is something strikingly modern about Aandal’s fifteenth Paasuram. Read it once, and you will feel you are overhearing a group of friends outside a house, teasing, arguing, sulking, laughing and finally walking together towards something meaningful. Replace the words 'elle', 'valleer', 'vallee' with “yaar!”, “buddy!”, “come on!” and the scene could belong to today’s hostel corridors or late-night group chats. And yet, this is divine poetry written hunderds of years ago.
It begins with “Elle Iḷangkiḷiye ! Are you still sleeping?” This is not a sermon but a knock on the door.
Aandaal's voice is  not commanding but like a teasingly loving calls of a friend. The gopi inside responds, hurt: “Why are you speaking so harshly?”
Immediately, the tone changes. There is wit, gentle sarcasm, affection, and emotional honesty. Andal says, “Pande un vaai arithom, We know your sweet tongue very well.”
Anyone who has close friends knows this line. It’s what we say when someone pretends innocence but we know their brilliance, their sharpness, their capability, kind of, " Come on , don't I know? "
Andal describes the friends she is calling as
• Nangaai neer – Pure-hearted, virtuous
• Valleer – Smart, capable, efficient
• Vallee – Strong in goodness, inner strength
In short , appreciating the good and this is definitely a powerful guide for today’s youth.
Spiritual life is often misunderstood as boring, old-fashioned , a  weakness or withdrawal. Andal says the opposite:
Strength, intelligence, and goodness together please the Gods. Krishna is not impressed by passivity. He is drawn to capable hearts with humility.
One of the most touching moments is when the gopi inside accepts her fault and asks  What can I do now?”   "naanEthaan aayiduga"  This is not helplessness but melting of ego.
It is suggestively reminds us of Bharata blaming himself for Rama’s exile “NaanEthaan aayiduga” even when the fault was not his. True devotion is the courage to accept blame so harmony is preserved.
In a world obsessed with being right, Andal celebrates the soul who says, “Let me step back if it keeps love intact.”
Before stepping out, the gopi also asks: “Have all those who were supposed to come arrived?” She does not want to come unless everyone is included.
This is a very important lesson for our times when success has become personal, achievement is individual and faith private.
But Aandal reminds us that joy is incomplete if even one is missing. Bhakti is not a solo journey. It is a satsang, walking together, waiting for the slowest friend, calling out to the one who lingers behind.
In Pasuram fifteen,  I felt like Andal is speaking directly to young hearts:
• To those who hesitate, thinking they are not ready
• To those who stay behind out of humility or doubt
• To those who fear harsh words and judgment
She calls out to each one,  “Come out. Count us if you want. We are all here , with the purpose to sing glories of 'Vallaanai konRaanai maatRaaRai maatRazhikka
Vallanai, maayanai ppaadElOr embaavaay',
the mysterious Krishna who destroys ego and enemies alike. The same Krishna who crushed Kuvalayapeedam becomes bound by friendship and love.
This is the only Paasuram which is purely in a dialogue form. No description. No narration. Only voices. Because devotion is a conversation, a relationship, a connection.
Andal teaches us that the doorway to God often looks like a friend calling you out, a gentle argument or a shared walk with loved ones. She is standing outside your door, calling you, “Elle Iḷangkiḷiye…
We are all here. Come, let us go together.”
And in that one step from isolation to togetherness, Bhakti begins.


Paasuram 15 Thiruppaavai
EllE iLangkiLiyE! innam uRangudhiyO,
Sil enRu azhayEn min nangaimeer! pOdharukinREn
Vallai un katturaigaL pandeyun vAy aRidhum
ValleergaL neengaLE naanEthaan aayiduga
Ollai nee pOdhaay! unakenna veRudaiyai
Ellaarum pOndhaarO? pOndhaar pOndhu eNNikkoL,
Vallaanai konRaanai maatRaaRai maatRazhikka
Vallanai, maayanai ppaadElOr embaavaay.

R.Vimala, IAS, 

Resident Commissioner & Secretary, 

Government of Maharashtra & 

PhD Scholar at IIT Bombay 

When Dawn Knocks… and We Pretend Not to HearReflections on Andal’s 14th Thiruppavai Paasuram – “UngaL Puzhakkadai”

When Dawn Knocks… and We Pretend Not to Hear
Reflections on Andal’s 14th Thiruppavai Paasuram – “UngaL Puzhakkadai”

Aandaal’s fourteenth paasuram is delightfully human as it is not abstract or philosophical but begins right at our doorstep—quite literally, at the 'puzhakkadai', the backyard entrance of a gopi’s house. 

With the onset of dawn, the vows have begun and promises have been made, of getting up and waking others and yet the Gopi who promised to wake others is still fast asleep. She is no ordinary girl. She is articulate, confident, perhaps even a little boastful. The kind who speaks beautifully, promises grandly and assures everyone, “Don’t worry, I’ll wake you all up first.”
But when the moment arrives, she is nowhere to be seen.
So the other gopis gather at her house, not in anger, but in playful affection. What follows is one of the most vivid and lively conversations in the entire Thiruppavai.
They point out the unmistakable signs of dawn - In the backyard pond, red lotuses have bloomed, while blue lilies that open at night have closed. Nature itself has awakened. Saffron-clad sages, with radiant white smiles, are already on their way to the temple to blow the conch shells and conduct the morning worship.
How much clearer can dawn be they ask ? And yet, Aandaal and her companions face resistance from inside as the sleeping gopi argues back questioning whether the flowers truly signal morning, teasing the others about their eyes and mouths, engaging them in witty debate instead of getting up.
At this point, the gopis lovingly but firmly call her out:
“Nangaay! ezhundhiraay! naaNaadhaay naavudaiyaay!”
Wake up Nangaay !  Stop being boastful about yourself . The scene , a gentle mockery carrying truth , once again maybe  playful but Andal is doing something profound here.

 Her call is not just about waking up from sleep but about waking up to responsibility, integrity, and devotion.
The gopis remind their friend of her broken promise. Andal tells us that in life words matter but only when you live up to them and back them with action. Eloquence without commitment is empty.
How often do we speak beautifully about faith, service, or discipline yet delay when it is time to act?
The gopi Nangaay is gifted with speech which Andal does not condemn but redirects towards consciousness of keeping up promises. The tongue is not meant for boasting or clever excuses it is meant to sing the names of the Lord.
What a powerful reminder for all of us who write, speak, teach, or lead. Aandaal and her companions never say, “Stay asleep; we will go without you.” Instead, they insist again and again that they will go together and she must join them.
Devotion, Andal reminds us, is not solitary pride. It is shared humility, walking together towards the Divine.
The pasuram culminates in the vision of Kannan, the lotus-eyed Lord, holding the conch and discus, 'sanghu and chakram' waiting to be praised.
All talents, all conversations, all awakenings must finally turn toward Him.
This pasuram gently asks us some  uncomfortable questions:
• Do my actions match my promises?
• Am I using my talents in service or merely for self-display?
• When the call of devotion comes, do I wake up or argue that it’s “not really morning yet”?
Andal does not scold. She smiles, teases, nudges and awakens.
Perhaps that is why Thiruppavai feels so timeless. Each pasuram feels less like scripture and more like a loving knock on the door of our own hearts.
So when dawn comes tomorrow , when duty calls, when devotion whispers, when conscience stirs let's not argue like the sleeping gopi. Let's rise, join the others,
and sing together:
“Pangaya kaNNaanai ppaadElOr embaavaay.”

Paasuram 14
"UngaL puzhakkadai thOtaththu vaaviyuL
Sengazhuneer vaay nekiLndhu aambal vaay koombinakaaN
SengaR podikkoorai veNbal thavaththavar,
ThangaL thirukkOil sangiduvaan pOkinRaar
EngaLai munnam ezhuppuvaan vaay pEsum
Nangaay! ezhundhiraay! naaNaadhaay naavudaiyaay!
Shangodu sakkaram Endum tadakkaiyan
Pangaya kaNNaanai ppaadElOr embaavaay." 

R.Vimala,  IAS, 

Resident Commissioner & Secretary, 

Government of Maharashtra & 

PhD Scholar at IIT Bombay 

Thiruppavai Pasuram Thirteen: Awakening Beyond Sleep, Beyond Divisions

Thiruppavai Pasuram Thirteen : Awakening Beyond Sleep, Beyond Divisions

"PuLLin vaay keeNdaanai pollaavarakkanai
KiLLi kkaLaindhaanai keerthimai paadippOy"

Aandaal continues to call another sleeping Gopi in the thirteenth pasuram of Thiruppavai with firmness which is deeper and more philosophical. It is a call to awaken consciousness, unity and discernment. So she begins by invoking Krishna as PuLLin vaay keeNdaanai, the one who tore open the beak of Bakasura, who had come disguised as a crane to harm Krishna as well as innocent devotees. Krishna’s acted with compassion and the sole intention of protecting his bhaktas tore open it's beak. 

 In the same breath, she also remembers pollaavarakkanai kiLLi kaLaindhaanai, that is Rama, who vanquished the evil Ravana. Scholars also see here a subtle reference to Narasimha, who tore apart Hiranyakashipu to protect Prahlada.
Through these layered references, Andal offers great Vedantic insight:
The protector is One, though His forms maybe many.
Krishna, Rama, Narasimha are all avataars of the same Narayana without hierarchy,  division or “higher” or “lower” manifestation. Hence Aandal is issuing gentle yet firm warning against groupism and sectarianism.
Do not differentiate.
Do not fragment devotion.
Narayana is the same Supreme Reality, experienced differently by different hearts as Narasimha,  Rama or Krishna in different avataars. 
She then calls out to the Gopi: PiLLaigaL ellaarum paavai kaLambukkaar meaning “All the girls have assembled for the Paavai Nombu.” This is not an individual pursuit anymore and  Aandal reminds us, that bhakti grows in  togetherness, humility, and shared resolve. We become egoistic when we go alone but we grow when we go together in collective devotion. 
She also points out to Venus saying has risen and that Jupiter has set, "VeLLi ezhundhu viyaazhamuRangitRu". So even the heavens have moved forward. Nature is awake. Birds are chirping. The world is ready. "PuLLum silambinakaaN pOdharik kaNNinaay", This verse also refers to birds as she says  “O beautiful deer-eyed maiden, even the birds are awake!”

How can one remain wrapped in comfort, warmth, and laziness when the purpose is purification? Andal questions the propriety of staying in bed, avoiding the ice cold bath in the pond not merely a physical bath, but the cleansing of ego, attachment, and complacency. "KuLLakkuLir kudainthu neeraadaadhE". 
The cold water signifies tapas, discipline, and effort which is essential for spiritual awakening.
Finally, Andal’s appeal reaches its moral peak when she says, "KaLLam thavirndhu kalandhElOr embaavaay"
“Discard deceit, abandon separation, and join us.”
Andaal transcends time by calling out not just to the Gopi, but to all of us. It is a call to abandon inner falsehood, let go of created divisions of prayer, path, or pride.

She re-emphasizes that participation in Paavai Nombu, the collective journey towards Narayana is possible only after that.
Pasuram 13 is not about waking up from sleep. It is about waking up from ignorance, inertia, and isolation.
Andal, with the authority of a mystic and the tenderness of a friend, reminds us that Bhagavan has already risen and the world is ready. The path towards Bhakti has been shared. Will we rise too?
Elor empaavaay.

"PuLLin vaay keeNdaanai pollaavarakkanai** KiLLi kkaLaindhaanai keerthimai paadippOy PiLLaigaL ellaarum paavai kaLambukkaar VeLLi ezhundhu viyaazhamuRangitRu PuLLum silambinakaaN pOdharik kaNNinaay KuLLakkuLir kudainthu neeraadaadhE PaLLikkidaththiyO paavaay nee nannaaLaal KaLLam thavirndhu kalandhElOr embaavaay" 13 

Aandal Thiruvadigale Sharanam. 

R.Vimala, IAS, 

Resident Commissioner &Secretary 

Government of Maharashtra & 

PhD Scholar at IIT Bombay 

Thiruppaavai –Paasuram twelve , Aandaal’s Expansive Bhakti: Remembering Rama while Seeking Krishna...

Thiruppaavai –Paasuram twelve
Aandaal’s Expansive Bhakti: Remembering Rama while Seeking Krishna...

Aandaal’s Thiruppaavai is not merely a devotional hymn but a versatile literary masterpiece where geography, season, imagery, epic lores and spiritualism merge seamlessly.
The twelfth paasuram is a call to Narselvan Tangai, Narselvan's sister. Aandaal and her friends have reached her house in the cold dawn of Margazhi, only to find the courtyard slushy and muddy with milk, 'mulaivazhiye nindru paal chora' because the unmilked buffaloes have let their milk overflow while thinking of their calves, ' kannaittilaṅg katterumai kandruk kirangi' Added to it is a misty fog enveloping the place intensifying the winter chill. 'pani talai vīzhanin vaaśal kaḍai patti'

Yet, nothing deters the Gopikas. Even the physical discomfort of cold, slush, and fog cannot stop their spiritual devotion.
Aanddal’s genius lies in how effortlessly she sanctifies the ordinary. The milk-slushed courtyard is not just a rural scene, it symbolises abundance, maternal instinct, and the overflowing grace of bhakti. Even disorder becomes sacred when touched by devotion.
Aandaal knows that Narselvan Tangai is a Rama bhakta so she cleverly uses her epic consciousness  by invoking Rama’s compassion and righteous anger by saying ,
"cinattinaal ten ilangai kōmaanai cetta | manattukkiniyaanai paaḍavum nee vaay tiṛavaay" . We know that Rama destroyed Rāvaṇa when His wife,Sita and Bhakta Hanuman were harmed, so at least join us singing praises of Rama.
This isn't any mythological confusion but spiritual unity. For Aandaal , Rama and Krishna are not separate both are Narayana.
Therefore in essence, Aandaal declares, “If not for Krishna, then just come for Rāma!”
But finally the goal is not individual salvation as Aandaal insists on togetherness "inittān ezhundirāy itenna pēr uṛakkam |
 anait-illat tarum aṛindelor empaavaai."
So she once again pleads to the Gopika and says get up at least now as we all have come and let us all go together to receive Narayana's blessings.
The twelfth Pasuram of Tiruppāvai stands as a testament to Aandaal's unmatched devotion, scriptural mastery, and emotional intelligence. She moves effortlessly from cowsheds to epics, from fog-covered courtyards to cosmic spiritualism. By invoking Rāma while seeking Kṛṣṇa, she teaches us that true devotion is expansive, never restrictive.
In Aandaal’s world every name leads to Him, every path is sacred and every dawn of Margazhi is an invitation to wake up and to remember God.
Aandaal Thiruvadigale Sharanam...

R.Vimala,  IAS,  

Resident Commissioner & Secretary,  

Government of Maharashtra, &

PhD Scholar at IIT Bombay 

From a Traffic Jam to a Train of Tomorrow with NCRTC..

From a Traffic Jam to a Train of Tomorrow with NCRTC...

A few years ago I remember being stuck in a traffic jam ahead of Meerut on my way to Rishikesh. It was sometime in the afternoon and the heat was unbearable. Vehicles were bumper to bumper. Tempers were short. The air was heavy with impatience. Every glance at the clock brought fresh irritation. Travel, in that moment, felt like punishment.
And yesterday, I experienced the exact opposite of that memory.
Almost poetically, this contrast unfolded in the backdrop of Good Governance Day, which we observed on 25th December 2025, the revered Bharat Ratna Atal Bihari Vajpayee’s birth anniversary. A day that quietly reminds us that governance matters most when it improves everyday life.
We often accept traffic jams as fate, as an inseparable part of urban life. Long hours lost, physical discomfort, mental fatigue, and the constant question: “Why does it have to be this way?”
In summers, it is worse. The heat, the noise, the helplessness. Travel becomes an endurance test rather than a journey.
This will soon be the old normal for Delhi and its periphery thanks to National Capital Region Transport Corporation (NCRTC).
With the operationalisation of NAMO Bharat,  the Rapid Regional Transport System by NCRTC  a new normal is coming into existence.
Thanks to NITI Aayog, MoHUA and NCRTC, a travel aboard a trial run train from New Ashok Vihar Terminal to Duhai Depot brought me face to face with an emerging India.
Entering the terminal itself was great experience, the concourse was spacious, well-planned, and aesthetically appealing. Ample parking for thousands of cars made arriving effortless. Elevators, lifts, and barrier-free access ensured ease for everyone, including children, senior citizens and persons with disabilities.
Ticketing looked easy. Connectivity with other modes seamless. Everything flowed quietly, efficiently, without instructions being shouted or directions being confusing. It felt intuitive, very calming.
The train itself was very delightful due to  the comfortable seats, spacious interiors and a  smooth ride. The facilities like a dedicated space for stretchers reflected great concern and care for the citizens. All this was enabled by advanced technology and AI-enabled systems. 

Being a trial run we were allowed to visit the driver's cabin and I felt greater pride to see a lady seated in the driving seat taking us on this swift yet serene journey. No honking.No jolts.No stress. A drive with smooth movement which was clean, precise, and purposeful.
Distances that once needed over an hour and drained our energy were covered with ease in minutes. The Delhi–Duhai Depot 55 km stretch, now operational, feels reimagined.
Designed in Hyderabad, the trains have a design speed of 180 km/h (110 mph) with an operational speed of 160 km/h (99 mph), making them the fastest rapid transit trains in India. Each fully air-conditioned, six-car train set, which could be extended to eight coaches based on demand, consists of one premium coach and one coach reserved for women, and has a capacity of 1,750 passengers. It is compatible with a host of train protection systems like automatic train protection and automatic train control systems, and also features regenerative braking.
The trains are the first-ever rapid transit trains in India to feature an aerodynamic and sleek design and ergonomically designed seats. Several facilities and amenities such as ticket scanners, food vending machines, information display systems, window blinds, charging points, CCTVs, and dedicated seats for physically-challenged passengers are available aboard.
This is what fast-growing cities need, polycentric development, a globally proven model for balanced urban growth, with transport that is reliable, affordable, dignified, and respectful of people’s time.

What was very evident during the presentation by NCRTC and the drive was not just the speed but the relief. Relief from wasted hours. Relief from exhaustion. Relief from the constant mental load of commuting.When travel becomes efficient, life expands. People can live a little farther, breathe a little easier, spend quality time at home, and still stay connected to opportunity. Reduced travel time means less pollution, less stress, and better balance.
My mind also went back to the first time I travelled on the Mumbai Metro Aqua line, I could feel that same quiet pride, that same sense of “Our country has done this”. Experiencing the RRTS brought that feeling back more strongly.
In the background of Good Governance Day, this journey felt like its most authentic expression not in speeches or files, but in a train that arrives on time, a station that welcomes you, a system that simply works using green energy and rainwater harvesting and is inclusive. 
From being annoyed and irritated in a traffic jam to feeling relaxed, comfortable, and happy on NAMO Bharat the contrast could not have been sharper.A couple of years ago, this felt distant. Thanks to NCRTC , today, it is real.
And as the train glided ahead through tunnels and bridges, one thought stayed with me, this is not just a mode of transport. It is a glimpse of India’s future of Viksit Bharat under the extraordinary vision and leadership of our Hon’ble Prime Minister, Shri. Narendra Modi.
A future that moves smoothly, thinks thoughtfully, and travels with confidence. NAMO Bharat what a joy to experience it.
Feel so proud to belong to this India.

R.Vimala,  IAS,  

Resident Commissioner & Secretary, 

Government of Maharashtra & 

PhD Scholar at IIT Bombay 

Awakening Through Sound: My Journey with the eleventh Thiruppāvai Paasuram...

Awakening Through Sound: My Journey with the eleventh Thiruppāvai Paasuram...
Some memories are not kept as images in the mind but retained as sound.
My father was known to play devotional songs in our house every morning. Before the world fully woke up, our home already resonated with the sacred Venkateshwara Suprabhatam, Vishnu Sahasranamam, Thiruppāvai etc. As a child, I did not understand their meanings. Sanskrit and Tamil flowed past my ears like a gentle river whose depth I wasn't able to measure. Yet certain words stayed behind, quietly lodging themselves in my heart:
“SitraadhE pEsaadhE selva pendaatti…”
I didn't know then why these words mattered. But devotion has its own memory, it waited patiently.
I have always been a devout Hindu and have continued listening to religious songs, including Thiruppāvai. But only this year did I begin a more conscious journey, reading, listening, and reflecting. Listening to scholars and speakers like U.Ve. Dushyant Sridhar, Smt.Prabha Senesh, U.Ve.Dr. Venkatesh opened doors I didn’t know existed. The 30 verses of Thiruppāvai revealed themselves not merely as poetry, but as philosophy, psychology, and profound bhakti literature.
And the 11th Paasuram felt like a personal awakening.
It is said that from the 11th Paasuram, each one of our five senses begin to awaken and this paasuram is associated with hearing. How fitting that my connection to Thiruppāvai began with sound, with waking up to it every morning.
Here, Andal describes a Gopi who is Putravaravu Selva Pennai, a woman of abundance, prosperity, and responsibility. She has many cows and calves: “KatRu kkaRavai kkaNangaL palakaRundhu" She milks many cows and is not just materially rich, but rich in effort, discipline, and duty. 

Yet prosperity alone does not define her.She is also described as a warrior: “Setraar thiral azhiya chenru serucheyyum”. One who has defeated enemies not only external foes, but inner weaknesses also. A woman of courage, resilience, and moral strength.
She further  describes Gopi as faultless, “Kutram onrillaadha kOvalar tam paarkodiyE”— kutram illaadha —faultless,  like a tender creeper (kodi) growing gracefully, clinging to values, humility, and devotion.
Andal’s imagery is breathtakingly vivid as she describes the Gopi as: 
• Slender-waisted like a cobra (Putravaral algul),
• Graceful like a peacock (punamayil),
• And living in anticipation of Krishna, the Mugil Vannan, the dark rain cloud.
Just as peacocks emerge and dance when clouds gather, Andal urges: “You too, come out and join us."
Krishna here is Mugil Vannan, dark, nourishing, life-giving, promising rain to a thirsty land. The Gopis, like peacocks, cannot remain indoors. Devotion draws them out.
And this is no solitary journey. One of the most beautiful aspects of this paasuram is its collective spirit. “Sutrathu thozhimaar ellarum vandhu” Friends, family, companions all come together.They gather in the mutram, the courtyard to sing the names of the Bhagawan Krishna, “Mugil vannan pEr paada”
Bhakti is not ego-driven. One cannot dance alone. One cannot awaken alone. One cannot praise alone.
And then comes the gentle, almost teasing call which has remained with me too - 
“SitraadhE pEsaadhE selva pendaatti, nee”
Why are you not thinking?
Why are you not speaking?
You, who are so blessed, so dear ,Selva Pendaatti , why are you still asleep?
Isn’t this also a question to each one of us?
The final line lingers: “EttRukkuRangum poruLElOr embaavaay”
Why are you still lying down? What is the meaning of this sleep?
For me, this paasuram is not about waking someone else. It is about waking myself.
How often do we remain silent when we should sing? Stationary when we should move? Asleep when the cloud has already gathered?
This year, as meanings unfolded, those childhood words finally spoke to me. The sound that once merely woke me up now awakens me.
And perhaps that is Andal’s grace that bhakti meets us first as sound, then as understanding and finally as transformation.
Elor Empaavaay.

11th Paasuram
KatRu kkaRavai kkaNangaL palakaRundhu
SetRaar thiRalazhiya chenRu seruscheyyum
KutRamonRillaadha kOvalar tam paarkodiyE
Puththaraval kul punamayilE pOdharaay
suTraththu thOzhimaar ellarum vandhu, nin
mutRam pukundhu mukila vaNNan pEr paada,
SitraadhE pEsaadhe selva ppendaatti, nee
ettRukkuRangum poruLElOr empaavaay.

Aandaal Thiruvadigale Sharanam...

R.Vimala,  IAS, 

Resident Commissioner & Secretary 

Government of Maharashtra & 

PhD Scholar at IIT Bombay 

Awakening the Devotee Within: Aandal’s Tenth Paasuram of Thiruppāvai

Awakening the Devotee Within: Aandal’s Tenth Paasuram of Thiruppāvai
The tenth paasuram of Thiruppāvai is a call to a Gopi in front of her house but here Aandal is reaching out to someone who is not ignorant or indifferent, but deeply devoted yet sleeping.
Aandal does not accuse her or knock angrily. Instead, she calls out with wit, learning, tenderness and quiet authority. This paasuram is not merely about waking a gopi from sleep; it is about awakening a conscious devotee from spiritual complacency. 

“NOtRuch suvarkkam pukukinRa vammanaay!" Acknowledging the gopi’s tapasya, her devotion, her merit Aandaal looks up to her as someone who has already received divine grace and is rejoicing in Suvarkkam, heaven. She therefore questions, Is this the reason you are silent now? Has contentment turned into withdrawal? This appears like a reminder about spirituality being a consistent effort and not the end of some responsibility.

 In her words, even those who have received God's blessings, must rise again and again to pray, to serve, to walk together.

So she continues by asking the Gopi, Are you not opening the door because you are lost in the joy of divine blessings?
Haven't we experienced this in our own lives? Doesn't this sound familiar? Aren’t we self engrossed after receiving grace, success, recognition? Don't we become complacent, comfortable, slow to respond to the collective call?
Aandal does not deny Suvarkkam,  heaven. She questions attachment to it. Her 'nombu', vrata is not about personal liberation alone. It is about seeking Narayana together. So she reminds the gopi that they are about to worship, “Naatraththuzhaay mudi NaaraayaNan”.
Narayana whose crown carries the fragrance of Tulasi, who is not an abstract God. He has a gentle, accessible, compassionate living presence as a God who blesses not only individuals but communities.
And the prayer they are about to undertake is not ordinary. It is led by Puṇṇiyan—the embodiment of virtue, who grants the 'parai', the symbol of fulfilment, purpose and collective joy.
There is literary master stroke too with a reference to Kumbhakarna. 

"KootRaththin vaay veezhindha kumbakaraNanum, 
TOtRum unakkE perunthuyil thaan thandhaanO."  So she asks, Has Kumbhakarna on his defeat by Sri Rama transferred his great sleep to you?
By refering to Kumbhakarna, Aandaal portrays her knowledge across epics. She is not casually name-dropping but  demonstrating her vast scriptural awareness and literary confidence.
Kumbhakarna’s sleep was not ordinary, it was overpowering, consuming, almost fated. By using this metaphor, Aandaal warns warns us of the dangers of sleep and inertia, even among the wise.
Finally she becomes affectionate but firm stating, 'arungkalamE', come to join us,You are graceful, well-adorned, wearing precious ornaments but do not rush out carelessly, wake up fully.
The tenth paasuram seems like a mirror asking us:
• Have your past merits made you  complacent?
• Has comfort replaced commitment?
• Are you silent when the collective spiritual call is made?
Aandal seems to be waiting at the doorstep—not just of a gopi’s home, but of our own and reminding us, “Thetramaay vandhu thiravElOr embaavaay”
Come with clarity. Open the door of Bhakti. 
This paasuram is a proof that Aandal was not only a saint, but a philosopher-poet, capable of weaving theology, epic memory, humour, devotion, and social consciousness into a single verse.
She teaches us that waking up is not merely about opening our eyes—it is about opening our hearts again and again, no matter how blessed we already are.

Tenth Paasuram
NOtRuch suvarkkam pukukinRa vammanaay!
MaatRamum taaraarO vaasal thiRavaathaar,
NaatRaththuzhaay mudi NaaraayaNan nammaal
PotRappaRai tharum puNNIyanaal, pandorunaaL
KootRaththin vaay veezhindha kumbakaraNanum
TOtRum unakkE perunthuyil thaan thandhaanO,
AatRav anandhaludaiyaay! arungkalamE!
ThetRamaay vandhu tiRavElOr embaavaay.

Aandal Thiruvadigale Sharanam...

R.Vimala, IAS, 

Resident Commissioner &Secretary 

Government of Maharashtra  & 

PhD Scholar at IIT Bombay 

“Māmān Mahaḷe!” — Aandal’s Loving Knock on the Door of Comfort

“Māmān Mahaḷe!” — Aandal’s Loving Knock on the Door of Comfort
In the ninth Thiruppāvai pāśuram, Aandal’s voice is soft yet more insistent. She not calling to the sleeping village at large now. The call is more intimate and personal to her cousin 'māmān mahaḷe' her mama’s ( maternal uncle's) daughter.
Aandal is not standing outside a poor hut but in front of her Mama's home, a house of abundance and beauty. A home with gem-studded doors, lamps glowing all around, " ThoomaNi maadaththu sutRum viLakkeriya", prosperity shining visibly outside and fragrance inside, "Thoopam kamazha" as incense wafts gently, suggesting ritual, refinement, and comfort. And within this richness, her cousin is sleeping. 

Aandal’s concern here is subtle and piercing. She conveys that comfort has quietly become inertia and prosperity has turned into a warm cocoon. And typically like many of us, spiritual thoughts have been postponed for just a little more sleep.
So she turns not just to the girl, but to the mother asking her, Mami,( maternalaunt) why dont you wake her up? Maameer! avaLai yeLuppeerO ? 
Her voice is tender too as she knows that sometimes the soul does not wake on its own but needs another loving voice, a guide, a parent, a teacher, a fellow seeker to motivate. 
And then Aandal  becomes mischievous as well as philosophical as she asks,
OomaiyyO? — Is she unable to respond?
anRichchevidO?— Has she lost her hearing?

 anandhalO? - Is she incapable of understanding?
 YEma perumthuyil mandhirappattaalO? - Or has she fallen under some deep, spellbound sleep?
There is no mockery but compassionate impatience as if Aandal is asking all of us -
What is keeping you unmoved when the call of Bhagavān is ringing so clearly?
Is it ignorance?
Is it indifference?
Or is it the most dangerous sleep of all in which comfort feels safe?
In this pāśuram, Krishna is addressed as "Maamaayan Maadhavan Vaikunthan" , the great enchanter, the one whose māyā does not merely bind but attracts. His māyā is love. His spell is grace.

If Krishna can draw the entire universe toward Himself, why should His other bhakta remain unmoved in her cosy bed?
Aandal’s insistence is not harsh. It is affectionate urgency. She knows that the blessings of Vaikuṇṭhan do not wait for convenience. They respond to readiness.
This pāśuram becomes a mirror for our lives.
We often say, “ I will begin omorrow. ”
Don't we often delay prayer, reflection, service  not because we are incapable, but because we don't want to give up our comforts,?
Aandal does not condemn comfort but challenges attachment to it. As usual Her call is timeless. Leave the warmth of excess ease, open the doors of the heart, step into collective devotion and join the journey, not alone, but together.
In Margazhi, Aandal may be walking from house to house  but in reality, she is walking from heart to heart.
And today, once again, she stands at our door and calls softly yet firmly: The lamps are lit, the many names of Mādhavan are being sung so do not sleep through grace, wake up and join us to receive blessings of Bhagawan Krishna, "navinRElOr empaavaay".

ThoomaNi maadaththu sutRum viLakkeriya
Thoopam kamazha ththuyilaNai mEl kaN vaLarum
Maamaan magaLE! maNikkadhavam taaL tiRavaay;
Maameer! avaLai yeLuppeerO, un magaL thaan-
OomaiyyO? anRichchevidO! anandhalO!
YEma perumthuyil mandhirappattaalO?
Maamaayan Maadhavan Vaikunthan enRenRu
Naamam palavum navinRElOr empaavaay.

Aandal Thiruvadigale Sharanam 

R.Vimala, IAS, 

Resident Commissioner  & Secretary,  Government of Maharashtra & PhD Scholar at IIT Bombay 

Margazhi and Aandaal's eighth paasuram - Laziness, reluctance doubt and Krishna's blessings

Margazhi and Aandaal's eighth paasuram - Laziness, reluctance doubt and Krishna's blessings 

In the eighth paasuram of Tiruppavai,  Saint Poetess Aandaal is  standing at the closed door of a friend's house once again to wake her up from her slumber and sloth. 

She points out towards the sky which is beginning to brighten in the morning glow saying, 'Kizhvaanam',  the lower horizon has turned pale, the darkness is thinning. Dawn has entered quietly and not just the sky but even the buffaloes, 'erumai', who symbolize heavy inertia and comfort, have risen and moved to graze in 'seervidu', dew moistened grass nearby. Yet her dear friend remains unmoved.
This gopi is not only lazy but also cleverly resistant. She argues that what Aandaal sees as dawn may only be a reflection of the gopikas radiant faces. She also expresses a subtle doubt, Will Krishna truly respond to our prayers?
This is no longer simple sleepiness. It is hesitation masked as logic.Doubt disguised as wit.
Understanding this Aandaal responds with reassurance.She tells her friend that even those who had already started toward the temple have stopped and are waiting for her. "POvaan pOkinRaarai pOgaamal kaaththu, unnai". No one is willing to go ahead without you. This is the quiet power of collective devotion.
Our acharyas remind us again and again that Bhagavan is pleased not by individual brilliance, but by shared surrender.
When voices join and intentions align, when effort becomes united grace flows more easily. ''DEvaadhidEvanai chchenRu naam sEviththaal, Aavaa enRu arayndhu aruLElOr embaavaay."
Aandaal’s mention of the buffalo is deliberate.
Buffaloes love to sit in water, still, unmoving, comfortable. They resist effort until necessity pushes them forward.
This pasuram tells us that even the buffalo has risen, so what excuse remains for the human soul to rise?
The eighth pasuram therefore moves us beyond waking up. It asks us to walk forward despite doubt, clarifying that when signs are clear, do not argue with them, when grace hints, do not demand proof and when others wait for you, do not hold them back.
Most importantly, it teaches that spiritual progress cannot be a solitary journey.  Being together would speed up our salvation. 
In essence the seventh paasuram challenges procrastination but the eighth paasuram rebuts laziness, reluctance and doubt.
So let us rise not alone, but together because when all bhaktas will go as one, Krishna's blessings will be received soon.

Paasuram 8
KeeL vaanam veLLenRu erumai siRuveedu
MEyvaan paranthana kaaN! mikkuLLa piLLaigaLum
POvaan pOkinRaarai pOgaamal kaaththu, unnai
Kkoovuvaan vandhu ninROm; kodhukulamudaya
Paavaay! ezhundhiraay ppaadi ppaRaikondu
Maavaay piLandhaanai mallarai maattiya
DEvaadhidEvanai chchenRu naam sEviththaal
Aa vaa enRu arayndhu aruLElOr embaavaay.

Aandaal.Thiruvadigale Sharanam. 

R.Vimala,  IAS, 

Resident Commissioner & Secretary, 

Government of Maharashtra & 

PhD Scholar at IIT Bombay 

Margazhi Paasuram 7-A Gentle prod to the Procrastinating Soul

Margazhi Paasuram 7-A Gentle prod to the Procrastinating Soul

Margazhi mornings do not whisper, they  arrive before dawn to summon and awaken us. The month is warm with purpose so does not believe in postponement. It therefore knocks softly at first, then insist with love.
So on the seventh day of Margazhi, Aandaal stands outside her friend’s door calling out to her as “pey” , ghost,  not as an insult, but in a teasing manner as mirror of a ghost of laziness, clinging to sleep when life has already begun its sacred rhythm. Her call is like a playful rebuke to the part of us that chooses the warmth of sleep over the light of awakening.
She points out that outside, the world has already begun its worship.The birds are chirping as they fly into dawn, women churn curd as their bangles jingle. Homes are busy with people doing their own work or praying  in devotion. Yet one soul still lingers in laziness.
Aandaal’s call is timeless not just to her friend, but to every procrastinating heart like me that knows what must be done yet continues to delay.
Aandaal reminds her friend of Bhagawan Krishna the protector, the one who shattered arrogance, who destroyed the horse-headed demon, a symbol of uncontrolled speed, ego, and blind force. She urges her to remember that inertia or inaction too is like a demon  subtle, silent and equally destructive.
Our acharyas too never separated bhakti from action she says. So remembrance of God without effort is incomplete just as knowledge without practice is indulgence.
So, Margazhi is not about cold mornings alone, it is about discipline with devotion.
Aandaal’s “wake up” is not just physical but  a spiritual alignment guiding us to wake up from postponement masked as patience, comfort disguised as contentment or sheer laziness justified as waiting for the “right time”
This pasuram is not harsh but an affectionate truth where Aandaal teaches us that the right time is now. It is not about waking early but about waking inwardly.
• Waking from “I’ll start tomorrow”
• Waking from knowing-but-not-doing
• Waking from comfort that dulls purpose

So, Rise, not because the world demands, but because the soul remembers. Even a tired step toward duty,  is like worship in motion. So leave the bed of excuses and step into clarity even if cold because Bhagawan Krishna walks with those Who rise when called.

Thiruppavai Paasuram 7

Keesu keesenRu engum aanaichchaattan kalandhu

PEsina pEchcharavam kEttilaiyyO pEyp peNNE!

Kaasum piRappum kalakalappak kai pErththu

VashanarunguLal aaychchiyar maththinaal

Oshai paduththa tayiraravam kettilaiyO

Naayaga ppeN piLLaay! NaaraayaNan moorthy

Keshavanai ppaadavam nee kEttE kidaththiyO

Teshamudaiyaay! ThiRavElOr Embaavaay!

R.Vimala,  IAS, 

Resident Commissioner & Secretary, 

Government of Maharashtra & 

PhD Scholar at IIT Bombay 

निमित्त...

निमित्त...
अलीकडेच नवी महाराष्ट्र सदन येथे पार पडलेल्या खाद्य महोत्सवाला मिळालेला उत्स्फूर्त प्रतिसाद आणि कौतुक मनाला समाधान देऊन गेला. दिल्लीकरांनी मनापासून आस्वाद घेतलेला अस्सल महाराष्ट्रीयन स्वाद, आणि उमेदच्या स्वयं-सहायता गटांतील महिलांच्या चेहऱ्यावर दिसलेले समाधान—या दोन्हींचा सुंदर संगम म्हणजे हा महोत्सव.
मात्र या सगळ्यापेक्षा अधिक भावलेली गोष्ट म्हणजे निमित्त होण्याची भावना.
उमेदमधील स्वयं-सहायता गटांशी असलेले माझे भावनिक नाते या संपूर्ण उपक्रमामागील खरी प्रेरणा ठरले. या महिला केवळ चविष्ट पदार्थ बनवत नव्हत्या, तर त्या त्यांच्या स्वाभिमानाची, मेहनतीची आणि आत्मनिर्भरतेची चव प्रत्येक घासात उतरवत होत्या. त्यांच्या हातच्या अन्नात केवळ मसाले नव्हते, तर संघर्ष, आशा आणि आत्मविश्वास मिसळलेला होता.
दिल्लीकरांसाठी हा महोत्सव एक खाद्यअनुभव ठरला; तर या महिलांसाठी तो केवळ व्यवसाय नव्हता, तर स्वतःच्या क्षमतेवर मिळवलेला विश्वास होता. चांगली विक्री, मिळालेले कौतुक, आणि “आपण काहीतरी साध्य केले” ही भावना—हे सर्व त्यांच्या डोळ्यांत स्पष्ट दिसत होते. हा खरा विन-विन क्षण होता.
या साऱ्या प्रवासात मला जे समाधान मिळाले, ते कोणत्याही औपचारिक कौतुकापेक्षा मोठे होते. एखाद्या चांगल्या उपक्रमाचे सूत्रधार होणे नव्हे, तर त्याचा निमित्त होणे—ही भावना फार वेगळी असते. आपण केंद्रस्थानी नसतो, तरीही काहीतरी सुंदर घडण्यामागे आपली छोटीशी भूमिका असते. हीच भूमिका मनाला शांतता देते.
कधी कधी आपण मोठे बदल घडवतो असे नाही, पण एखाद्या बदलाच्या वाटेवरचा पहिला टप्पा ठरतो. आणि तेवढेच पुरेसे असते.
या खाद्य महोत्सवाने मला पुन्हा एकदा शिकवले—समाधान हे यशाच्या आकड्यांत नसते, तर इतरांच्या यशात आपला वाटा असल्याच्या भावनेत असते. 

निमित्त होण्याचे समाधान शब्दांत मावणारे नाही, पण मनात खोलवर रुजणारे नक्कीच आहे.

आर. विमला, भा.प्र.से. 

निवासी आयुक्त & सचिव,

महाराष्ट्र शासन

दिल्ली 

Margazhi, Margashish, Krishna & Meera : Aandaal, the Tiruppavai and the Quiet Power of Bhakti

Margazhi, Margashish, Krishna &  Meera : Aandaal, the Tiruppavai and the Quiet Power of Bhakti

"Meera kahe prabhu", is a well-known line found in many bhajans composed by the 16th century mystic poet Meera. However much before her in the 8th century a Saint poet , Aandaal was born at Srivilliputtur in Tamil Nadu. She composed  the "Tiruppavai" 30 verses, one for each day in the Tamil calendar of 'Margazhi'. 

Come December, we welcome this sacred month of Margashish, or Margazhi, in the Hindu calendar. This month is extremely special for Hindus as Bhagawan Krishnaji  himself states in the Bhagavad Gita: “Among the months, I am Margashish.” So traditionally this is a time of great devotion and spiritual discipline as Margazhi invites bhaktas to look inwards and reconnect with the divine.

It is during this month of great devotion we remember Saint Poetess Aandaal, one of the most luminous yet relatively lesser-known figures of the bhakti tradition. While most people are familiar with Meera, the celebrated poet-saint of North India, fewer know of Aandaal, the poet-devotee of Krishna from the South. Yet Aandaal’s devotion, wisdom, and spiritual authority are no less profound.

She was the only woman among the twelve Aalwaars, the great Sri Vaishnava saint-poets of Tamil Nadu. The thirty verses in her  Tiruppavai, are not merely hymns of devotion but are layered with philosophical depth, ethical guidance, and social consciousness, reflecting Aandaal’s extraordinary spiritual insight and scriptural understanding.

Despite differences in time and geography there is striking similarity between Meera and Aandaal. Their devotion to Krishna was exclusive and absolute. Meera looked up to Bhagawan Krishnaji as her eternal husband and rejected worldly ties. Similarly for Aandaal, Krishna was her beloved she is therefore believed to have refused an earthly  marriage. 

Both saints symbolised a divine union, Meera through her legendary merging with Krishna at Dwarka, and Aandaal through her merging with the deity Sri Rangamannar at Srirangam.

Both of them challenged social norms through devotion. 

Meera sang and danced in public, defying royal expectations and patriarchal boundaries. Aandaal, in her own quiet yet powerful way, challenged conventions by composing sacred verses traditionally authored by men and by placing women at the centre of spiritual practice, urging young girls to become seekers of divine grace and liberation.

Krishna is intensely personal in their compositions because Meera seeks refuge in him as her beloved especially in moments of suffering. Aandaal addresses Krishna more intimately and with confidence praising, teasing , even questioning to  invoke his compassion. 

Krishna is not distant or abstract in the verses of Tiruppavai but very accessible, responsive and deeply involved in the lives of his devotees. And  Aandaal’s vision expands beyond personal devotion. Meera’s bhakti is a reflection of the self in love and surrender to Him.  Andal’s devotion is extraordinary as it embraces the welfare of the entire world. Her verses repeatedly entail spiritual discipline with social good, timely rains, abundant crops, prosperity, harmony, and the removal of suffering. 

For Aandaal, true devotion naturally leads to collective well-being.

The Tiruppavai opens with “Margazhi Thingal,” where Andal introduces the sacred vow of the month, inviting young girls to rise early, bathe in holy waters, and seek Krishna’s grace as He is the only saviour who will lead them to salvation. 

Her second paasuram or verse , “Vaiyathu Vaazhveergaal,”  is like a gentle moral code, singing Krishna's glory, asking us to practise austerity, renounce excess, speak kindly, respect teachers, give generously to the learned and the needy not as rigid commands but compassionate guidance toward a purposeful life.

The third paasuram, “Ongi Ulagalandha Uttaman Perpaadi,” beautifully expresses Aandaal’s belief that devotion benefits not only the individual but society at large. She assures that sincere devotion to Sriman Narayana or Krishna who measured the universe in three strides, will lead to timely rains, flourishing nature with birds, bees and cattle thriving , leading to abundant milk ,food, and universal prosperity. Her vision portrays the fact that sincere spiritualism will give strength to achieve the cosmic balance.

In the fourth paasuram, “Aazhi Mazhai Kanna,” Aandaal invokes Lord Varuna, the deity of rain, describing clouds dark like Krishna, lightning like the Sudarshana Chakra, and thunder like the divine conch. She prays to Him for abundant and impartial rains not for personal pleasure, but for the welfare of all beings. The joy of the devotees lies in the joy of the world.

The remaining twenty-six verses continue this journey from awakening and collective prayer to surrender and ultimate grace culminating in the thirtieth verse on Sankranti / Pongal where Aandaal describes the spiritual merit of reciting the Tiruppavai and observing the Margazhi vow.

If Meera represents the soul crying out in love for God, Aandaal represents the soul leading society toward God. Together, they remind us that bhakti transcends region, language, and era. 

As Margazhi unfolds, this blog is both a personal reflection and an invitation, to rediscover Aandaal, to understand the wisdom embedded in her verses, and to walk, verse by verse, toward that final crescendo of grace.

R.Vimala, IAS, 

Resident Commissioner & Secretary 

Government of Maharashtra,  & 

PhD Scholar at IIT Bombay 

मुस्कुराना यूहीं..

आज फिर दिल टूटा, ख्वाब बिखरे हजार,

बन अश्क़ बहा दर्द का इज़हार।

कभी क़िस्मत का दोष, कभी सितारों का,
वो होकर भी हमारे न हुए दिलदार।

हर लम्हा उनकी यादों से सजा,
फिर भी सफर में अकेलापन रहा।
पलकों पर तस्वीर, दिल में अरमान,
फिर भी अधूरा है उनके दीदार का गुमान।

चांदनी रातों में भी उनकी ही बात,
दूर रहकर भी वो हैं करीब हर रात।
दिल क्यों खोया, क्यों रोता ये बार-बार,
जन्मों के बंधन फिर भी क्यूँ बेकरार।

हकीकत के साए में लिपटे हुए,
ख्वाबों की मुस्कान को भी भूले हुए।
आज फिर दिल टूटा, मगर हौसला लिए 
तेरे प्यार में फिर से खुद को रिझाए

जो किस्मत से न मिला, उसका गिला नहीं,
यादों के दामन में खुद खोने लगा यहीं

अब तन्हाई ही बनी है मेरी हमसफ़र सही टूटकर भी दिल ने सीखा है, मुस्कुराना यूहीं 

मन विमल 

A poster exhibition & Journey Through Time & Travel at the Heritage Transport Museum

A poster exhibition & Journey Through Time & Travel at the Heritage Transport Museum

It was Sunday but I woke up with excitement. I had been invited for a curated visit to a unique exhibition of ,"Posters that Moved India: Tourism, Travel & Transport (1930s–1970s)" at the Heritage Transport Museum in Taoru, Gurgaon, as a part of  it's 12th anniversary celebrations. And as expected it became an unforgettable journey filled with stories, nostalgia, and delightful surprises with new friendships.
After a delicious breakfast at Le Meridien, Delhi, our group boarded the bus to Taoru, Gurgaon. The long drive lulled me to sleep until I was gently awakened by Ms.Sudesh Chawla, the organiser of the visit.
A few minutes later, we stepped into a world where road, rail, water, and air travel came alive through timeless artefacts and captivating visuals. 
Listening to Shri Tarun Thakral, the Founding & Managing Trustee of the museum was a delight. His narration during the walk through of the poster exhibition reflected his passion and the tremendous efforts made by him to  create this  treasure house of transport history.
Walking through the exhibition was like travelling across decades. Each poster was a visual time capsule , a slice of India’s travel destinations from the 1930s to the 1970s. It had ships sailing around oceans to trains winding through hills, bikes racing along roads and aeroplanes soaring across skies and each of them celebrated discovery, style, and aspiration. 
A poster depicting, 'Holland British India Line', was fascinating as showed elephants and camels were transported from India to 'Ceylon' and Europe. The 'Anchor Line' poster was inviting travellers to sail in luxury to India and Pakistan; and posters of the 'Great Peninsular Railway' promoted pilgrimages and mountain retreats. One even promised a stop at Victoria Gardens in 'Bombay' to see giraffes! 
The aviation section was truly breathtaking. 'Fly the World the Air-India Way' stood out for its grace, elegance and humour as it had  jetliners imagined as giant elephants to posters showcasing destinations from Tokyo to Nairobi, Mauritius to Sydney. 
Pan American Airways promised Americans a luxurious passage to India and Pakistan! Scandinavian Airlines highlighted India’s lush jungles with swinging gibbons! Air France paid tribute to the Brihadeeswara Temple, while Swissair proudly celebrated Mysore’s royal heritage! These posters weren’t just advertisements they were art that captured India's heritage, curiosity and pride. 
Among the most memorable pieces were the quirky snake charmer twirling spaghetti to spell “Rome,” and early wildlife conservation posters, far ahead of their time. 
The Highlight of the exhibition was that it extended beyond transport to feature radiant tourism posters from Madurai, Kashmir, Puri, and Banaras, Panchavati and Maharashtra’s lagnachi varhaad, ( 'Baaraat' ) to Agra and Manipur’s dance traditions. Each image felt like a window into India’s living heritage, culture, and artistry. 
The museum itself is a vibrant wonderland  filled with vintage cars, bicycles, scooters, train carriages, small boats, children’s toys , various artefacts and colorfully painted trucks. The Royal Jodhpur Carriage and the creative mobility corner with futuristic, interactive displays add a modern touch to this historical space. Each  gallery at the four levels makes you pause, wonder, smile and remember the golden age of travel. 
Whether you are residing in Delhi or a traveler exploring NCR, the Heritage Transport Museum is an experience not to be missed. It’s educational, inspirational, and delightful for families, students, history lovers, curious adventurers and those who love India for it tells us of our glory.
The 'Posters that Moved India' exhibition will be open to citizens till February 2026. Your visit can  take you on a visual voyage through  dream destinations and timeless stories the world once travelled. This is one place you must travel to experience India and it's glory through the poster art which has ceased to exist. We owe at least this to the coming generations. 

R.Vimala, IAS, 

Resident Commissioner, Maharashtra, 

Compassionate Civil Servant & 

PhD Scholar at IIT Bombay 

Igniting Dreams, Inspiring Futures: Tribal Youth Exchange Programme

Igniting Dreams, Inspiring Futures: Tribal Youth Exchange Programme

I had never visited Anand Dham Ashram at Bakkarwala in Delhi so when I got invited as a speaker at  the tribal youth exchange program there, I was excited. The atmosphere was calm and serene and reverberated with a spirit of aspiration, courage and unity. Over hundred  tribal youth from the states of Chhattisgarh, Odisha, Jharkhand, Maharashtra, and Madhya Pradesh, supported by 20 officers from BSF, CRPF, and ITBP, had gathered there under the banner of the 17th Tribal Youth Exchange Programme (TYEP), organized by the Ministry of Youth Affairs & Sports (MoYAS) for the Ministry of Home Affairs (MHA). It was program to empower the tribal youth by exposure to democratic institutions and  cultural exchange so as to promote national integration and strengthen leadership.

I had the privilege of interacting with this bubbly group whose energy was nothing short of extraordinary. Their faces reflected ambition, courage, and a quiet determination to shape a better tomorrow.
The first thoughts which I shared with them was that, “You are not behind anyone. You are capable of reaching the highest peaks of success.” We discussed the legacy and identity of about ten crore strong tribal community which is about 8.6% of India’s population. This was not just some demographic ­data but a reflection of heritage, resilience, creativity and cultural wisdom.of the tribals.
Examples of tribal icons who rose to greatness despite adversity came forth. These included Birsa Munda ,the symbol of youth-led revolution against the mighty British,  Jaipal Singh Munda, an astute leader, Oxford scholar and Hockey champion, Mary Kom , the World champion boxer and our Hon’ble  Smt. Droupadi Murmu, the First Tribal Woman President of India
“If they could rise to greatness despite obstacles, why not you?” I asked them.
The remarkable growth in tribal literacy  from 8% in 1961 to nearly 72% today,  maybe a  powerful testament to progress. However attitude towards reading and writing was more important than such percentage. Real stories of tribal youth cracking NEET, joining IAS, and serving in the armed forces proved that, “Education changes everything, income, opportunities, confidence and generations.”
Also skill is the new currency, with several opportunities in tourism, logistics, nursing, mechanical work, food processing, bamboo products, forest-based livelihoods, honey production, eco-tourism, and digital entrepreneurship.
Traditional knowledge and natural resources, when combined with innovation, could unlock tremendous economic potential.
Quoting research that 85% of people fail due to lack of confidence, not lack of ability, I urged them to rise beyond fear and hesitation:
“You are allowed to fall  but you are not allowed to stay down.”
We also spoke about discipline, healthy lifestyle choices, and digital mindfulness. 

Today, a smartphone can be a library, a classroom, and a mentor  if used wisely. Addiction, whether to substances or screens, destroys futures, but good habits build them.
The conversation also honoured the dignity and respect that women traditionally hold in tribal communities. I urged continued commitment to education, sports, leadership, and financial independence for women:
“A girl with education uplifts three generations.”
The hall united with patriotic fervor as we remembered Bhagat Singh, Sukhdev, Rajguru, Ramprasad Bismil and countless young revolutionaries whose courage changed the destiny of India. They realised that nation-building is not just a slogan but a big  responsibility.
I also spoke about how deeply my tenure as Sub Divisional Officer in Jawhar from  Maharashtra increased my understanding of tribal culture and service. Living and working in a tribal subdivision taught me far more than what any classroom could have.
I shared how families would struggle over land rights simply because they did not know their legal entitlements. Those experiences revealed that,“Information holds power” and that is why it was important to seek information and learn from it so that the voice of awareness could spread in every household and village. 

The opportunities where tribal youth can contribute meaningfully to development were also highlighted.  Schemes like NRLM enabled self-employment & entrepreneurship through Self Help Groups & local enterprises along with branding unique tribal products, Jal Jeevan Mission improves rural water infrastructure, Samagra Shiksha strengthens education and Khadi Village Industries Commission supported traditional crafts & local industry.
So without limiting their dreams they could explore public service, governance, innovation and leadership. Their identity is not a barrier but their greatest strength. The nation needs  them, their culture, values and  leadership. So wherever they went they must remember their parents, community, nation, values and purpose.”
The programme ended with warm conversations, photographs, and heartfelt exchanges. The participants left with a shared promise:“I will rise and I will lift others with me.”
The Tribal Youth Exchange Programme did more than bring young people together
it ignited ambition, strengthened identity, and awakened leadership.
And as they return to their villages carrying confidence, knowledge, and purpose, they carry the future of India with them.

R.Vimala,  IAS,  

Resident Commissioner, Maharashtra & 

PhD Scholar at IIT Bombay