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!”
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.
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.
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
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