Realisation usually came in three broad ways.
The realisation of one’s Reality – knowing and understanding circumstances, assessing one’s situations and thought processes.
The realisation of one’s Purpose – allowing for the option that what is actually seen as a ‘purpose’ might be temporal, and there may be a bigger picture out there.
The realisation of the Truth – accepting that the various ‘truths’ one comes across are just situational and objective. That the one Truth is eternal servitude, and that the one Reality is Sriman Narayanan Himself. That beyond everything, there existed a bond between the Divine and the Human where life was just a cosmic dance until the goal was reached.
And Aandal felt that her purpose and Purpose are two different things. She had had enough clarity to see that the Lord Himself was her Truth, her Reality, and her only goal. But additionally, it must also be the case that She had a bigger purpose – that of leading others to Him.
The thoughts had initially been vague, with Her oscillating from wanting to reach Him as fast as possible, and trying to get as many others as possible to the goal. They had not gone together, Her wishes and actions.
Swirling in the currents of desire and life, every soul had its own wants that were disguised as needs, and vices that were disguised as habits. From amidst all that, the soul had to fight and rise with the need to seek the divine, to attain the Lotus Feet, to obtain one’s purpose – which was moksha!
Much like how Vishnu Cittar would say that Sriman Narayanan was the One without beginnings or ends, Aandal would also say that servitude did not have any particular meaning unto itself – other than being, just by itself, important, essential; even mandatory.
And there, She knew, lay the actual purpose of Her life. To convince others of the Realisation that had come to Her.
சிற்றஞ் சிறுகாலே வந்துன்னைச் சேவித்துன்
பொற்றா மரையடியே போற்றும் பொருள்கேளாய்
பெற்றம்மேய்த் துண்ணுங் குலத்திற் பிறந்த(து) நீ
குற்றேவல் எங்களைக் கொள்ளாமற் போகாது
இற்றைப் பறைகொள்வா னன்றுகாண் கோவிந்தா
எற்றைக்கு மேழேழ் பிறவிக்கு முன்றன்னோ
டுற்றோமே யாவோ முனக்கேநா மாட்செய்வோம்
மற்றைநங் காமங்கள் மாற்றேலோ ரெம்பாவாய்.
chiTRanj chiRukaalee vandhunnaich cheeviththun
poTRaa maraiyatiyee pooTRum poruLkeeLaay
peTRammeeyth thuNNung kulaththiR pirandtha(thu) nii
kuTReeval engaLaik koLLaamaR pookaathu
iTRaip paRaikoLvaa nanRukaaN goovindhaa
etRaikkum meezheezh piRavikku munRannoo
tuTRomee yaavoo munakeethaa maatcheyvoom
maTRainang kaamangaL maaTReelo rembaavay.