Pāsuram 27 (பாசுரம் 27) : Krishna sāyujyam – merging of the jeevātma and the paramātma

The story of Āndāl (ஆண்டாள்) , one of the 12 Azhwars (Vaishnava poet-saints), is very well known. During the month of Mārgazhi (Dhanur māsa), it is customary to rise early and recite the 30 verses (pāsurams) of Tiruppāvai composed by Āndāl and offer special obeisance to her, as she depicts the very spirit of mumukshatvam in a soul (the desire to attain moksha).

From verse 1 upto the 26th of the Tiruppāvai, Āndāl extols virtues of upholding the ‘paavai nonbu’ (பாவை நோன்பு) and how to observe this vrata. She describes following such austerities as waking up early and denying herself of luxuries such as rich food and jewelry and engage in singing the glory of Krishna as there is no one else who is their ultimate refuge. 

Āndāl is emulating the same katyāyani vrata that the gopis of Mathura uphold, with the goal of attaining Krishna, with utmost devotion and spiritual discipline. Details of the Kātyāyani vrata is described in the Bhagavatha Purana , wherein the gopis follow the same procedure – which must have been Āndāl’s inspiration. Chapter 22-Canto 10, of Bhagavatham has these details and interestingly mentions that the gopis subsisted on a simple meal (havisyānna) prepared by boiling rice and lentils – which is a practice even today.

hemante prathame māsi
nanda-vraja-kumārikāḥ
cerur haviṣyaṁ bhuñjānāḥ
kātyāyany-arcana-vratam

The 27th day of the vrata during month of Margazhi (Dec-Jan) which corresponds to the 27th pāsuram, is of special significance and appropriately celebrated. From verse 1 upto the 26th, Āndāl details the purpose and means of observing the paavai nonbu and it is in the 27th verse (pāsuram), the rewards (phala-sruthi) of upholding the vrata is talked about (indicated by the phrase “yāmperu sammaanam”). The sammānam (reward) that is referred to here is the attainment of Krishna Sāyujya moksham (merging with the Paramātma) which is an aprākritha sampath (only pure joy) in contrast to the prākritha sampath that one has been expriencing thus far, which is a mix of sorrows and joy.

She builds up to the situation of benediction in pāsuram 27 from verses 22-26 onwards, wherein she requests Krishna to look at her (nōkku – pāsuram 22), lend a listening ear to her requests (vandha kāriyam ārāindhu – pāsuram 23), show some sympathy (irangu – pāsuram 24), dispel her sorrows (varutham theerthu – pāsuram 25) and bless (arul – pāsuram 26). These steps are the necessary steps for the Lord to reward her with eternal bliss that is Krishna sāyujyam – union with Krishna who is the bhōgam (bliss) and bhōgyam (that which is worthy of bliss) Himself.

Āndāl chooses to use the name “Govinda” from now on , in the next three verses (27 -29) which denotes the emphasis on nāmasankeerthanam and on that name of Krishna that liberates those who utter it with surrender. Just like how Draupadi – who called out to Govinda in her time of need and submits to complete sharanagathi – is rescued.

It is a time for celebration from this point on, as the paavai nonbu/vrata concludes and sāyujyam is in sight. Āndāl talks about wearing all kinds of exquisite jewelry, clothes and eating rich food (so rich that the ghee from the food flows down your elbow when trying to eat it (“Mooda nei peidhu muzhangai vazhivaara”). In her Nātchiyar thirumozhi, which is part of the 4000 Divyaprabandham, 9th Canto (Sindhura-chempodi), she also describes how rich this dish is and refers to it as “Akara-adisil”, which is tradionally made on this 27th day of the mārgasirsha/dhanur/mārgazhi month.

நாறு நறும் பொழில் மாலிருஞ்சோலை நம்பிக்கு நான்
நூறு தடாவில் வெண்ணெய் வாய் நேர்ந்து பராவி வைத்தேன்
நூறு தடா நிறைந்த அக்கார அடிசில் சொன்னேன்
ஏறு திரு உடையான் இன்று வந்து இவை கொள்ளுங்கொலோ?

Just as this Akāra-adisil is a blissful union of all the richness of its ingredients, so too would Jeevātmās be reminded of that blissful union with the Paramātma. In other words, Krishna Sāyujyam.

Govinda ! Govinda ! Govinda !

Footnote: Krishna Deva Raya who ruled over the vast Vijayanagar empire that spanned most of South India , was himself a great poet and a patron of the arts while also being a great conqueror.
He has composed a masterpiece in Telugu Literature called “Āmukta mālya da” which translates to “one who offered garlands after wearing them” . In other words, it is about our “soodi koduththa sudarkodi“ Āndāl !
Krishna Deva Raya, of Tuluva origin, ruling predominantly over kannada desam(Karnātaka), speaking Telugu , inspired to write about a Tamizh azhwar is indeed a testimony to the universal appeal of saints and their glory. It is apparent that adulation of Āndāl was not just restricted to one specific language speaking audience. Indeed, that came about only after division of the states in India according to language spoken , according to historians also.

Āndal Thiruvadigale Saranam