Daily Archives: December 28, 2014

thiruppaLLiyezhuchchi – 1 – kathiravan

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srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImadh varavaramunayE nama:

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Introduction of this pAsuram:

  • nanjIyar highlights that the worshippers (dhEvas) of emperumAn have arrived to worship him and thus AzhwAr requests emperumAn to wake up. Through this pAsuram, it is established that srIman nArAyaNan is the worshippable supreme being and all other dhEvathas are his worshippers.
  • periyavAchchAn piLLai highlights that the sun can dispel the external darkness, but only srIman nArAyaNan can dispel the internal darkness (ignorance). AzhwAr requests that emperumAn wakes up to see that the ignorance is dispelled and also to bless the dhEvas, kings, etc., who have arrived to worship him.

கதிரவன் குணதிசைச் சிகரம் வந்தணைந்தான்
கனவிருளகன்றது காலையம் பொழுதாய்
மது விரிந் தொழுகின மாமல ரெல்லாம்
வானவரரசர்கள் வந்து வந்தீண்டி
எதிர் திசை நிறைந்தன ரிவரொடும் புகுந்த
இருங்களிற்றீட்டமும் பிடியொடு முரசும்
அதிர்தலிலலை கடல் போன்றுள தெங்கும்
அரங்கத்தம்மா பள்ளி யெழுந்தருளாயே.

kathiravan guNadhisaich chikaram vandhaNainthAn
kana iruL aganRathu kAlai am pozhuthAy
madhu virinthu ozhugina mAmalar ellAm
vanavar arasargaL vandhu vandhu INdi
ethirdhisai niRainthanar ivarodum pugundha
irungaLiRRu Ittamum pidiyodu murasum
adhithalil alaikadal pOnruLadhu engum
arangaththammA paLLi ezhundhu aruLAyE

padha padhArththam (word by word meaning)

arangaththammA – Oh lord/master who is lying down in srIragangam!
kathiravan – sun
guNadhisai – in the eastern side
chikaram – at the peak (on the udhayagiri)
vandhu aNainthAn – arrived and positioned himself
kana iruL – heavy darkness (of the night)
aganRathu – dispelled and driven out
am – beautiful
kAlai pozhuthu Ay – as the morning arrived
mA malar ellAm – all the best flowers
virinthu – blossomed
madhu ozhugina – lots of honey dripped
vAnavar – dhEvas
arasargaL – kings
vandhu vandhu – arriving quickly pushing each other
INdi – in groups
ethirdhisai – south side where bhagavAn‘s divine vision will reach
niRainthanar – stood there filling the entire place
ivarodum pugundha – arrived along with them
iru kaLiRu Ittamum – Big groups of male elephants (which are the vehicles for some the dhEvas, kings, etc)
pidiyodu – (Big groups of) female elephants
murasum – musical bands
adhirthalil – when this crowd makes noise (happily)
engum – in all directions
alai kadal pOnRu uLathu – alai (waves). resembles the sound of ocean with fierce waves
(AdhalAl) paLLi ezhundhu aruLAyE – (Thus,) you kindly wake up and give your blessings

Simple Translation:
Oh lord/master who is lying down in srIragangam! The sun has arrived at the peak of the eastern side dispelling the heavy darkness of the night. As the beautiful morning time has arrived, honey is oozing out of the best of the flowers. The dhEvas and kings are arriving quickly in groups pushing each other to the south side of the sannidhi (temple) where your divine vision will reach. They stand there filling the entire place. Along with them, big groups of male and female elephants (which are the vehicles of the dhEvas, kings, etc) and persons playing musical instruments have arrived. Their sounds and noises that reaches all directions in eager anticipation of your waking up resembles the great sound of an ocean with fierce waves. Thus, you kindly wake up now and give your blessings to all who have assembled here.

Highlights from the nanjIyar‘s vyAkyAnam:

  • periyAzhwAr thirumozhi 4.1.1 “kathirAyiramiravi kalandheriththAl oththa nIL mudiyan”  – bhagavAn‘s divine head itself shines radiantly with the brightness of 1000 suns. The Sun arises from the eastern side where srIranganAthan‘s lotus feet are.  So, in both sides, bhagavAn‘s radiance is glowing brilliantly.
  • Early morning time is highlighted as auspicious time to meditate on emperumAn.
  • dhEvas and kings (who are filled with pride) arrive at emperumAn‘s sannidhi hurriedly to have their desires fulfilled.
  • srIranganAthan is glorified as ubhaya vibhUthi nAthan (one who rules both spiritual and material worlds) independently. AzhwAr identifying himself as ananya gathi:, meaning one who does not have any other refuge than bhagavAn himself.

Highlights from the periyavAchchAn piLLai‘s vyAkyAnam:

  • Just like when some one wakes up, an assistant/servitor may bring a lamp to light their day, when you wake up, sun himself lights the world with his rays. It is Sun’s small kainkaryam (service) for you. He also arrived in the eastern side to have your divine dharsan and the blessings. As quoted in thaithriya upanishadh “bishOdhEthi sUrya:“, he appears on time and performs his duty as a fearful servant of you.
  • parAsara smruthi “brAhmE muhurththam cha uththAya chinthayEth AthamanO hitham | harir harir haririthi vyAharEdh vaishNava: pumAn ||” – (A vaishNava will wake up early in the morning (around 4am) and will meditate upon the well-being of the AthmA (self). He will recite the name of hari at that time 3 times) and in thiruppAvai 29 “chiRRam chirukAlE vandhunnaich chEviththu” (arriving in the early morning to worship you).
  • Since the dhivya dhEsam is srIrangam which is the dwelling place of srIranganAthan who never gets separated from his divine consort srIranganAyaki thAyAr, the male elephants also arrived with their counterparts (female elephants) to serve the divine couple.

adiyen sarathy ramanuja dasan

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thiruppAvai – 13 – puLLin vAi kINdAnai

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srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImadh varavaramunayE nama:

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This gOpikA is thinking that if her eyes are beautiful enough (if we have the svarUpa gyAnam (that it is He who looks after us)), then kaNNan would automatically come to her. So she is just lying in her bed. She heard the gOpikAs singing praise of chakravarthy thirumagan in the previous thirumALigai, and so decides not to keep quiet and asks the gOpikAs when they came to her door, about the rAma nAma sankIrthanam. They reply, yes we can sing about not only rAman, but also about our favorite krishNan.

புள்ளின்வாய் கீண்டானைப் பொல்லா அரக்கனைக்
கிள்ளிக் களைந்தானைக் கீர்த்திமை பாடிப்போய்ப்
பிள்ளைகள் எல்லாரும் பாவைக் களம்புக்கார்
வெள்ளி எழுந்து வியாழம் உறங்கிற்று
புள்ளும் சிலம்பினகாண் போதரிக் கண்ணினாய்
குள்ளக் குளிரக் குடைந்து நீராடாதே
பள்ளிக் கிடத்தியோ பாவாய் நீ நன்நாளால்
கள்ளம் தவிர்ந்து கலந்தேலோர் எம்பாவாய்.

puLLin vAi kINdAnai pollA arakkanai
kiLLik kaLaindhAnai kIrthimai pAdippOi
piLLaigaL ellArum pAvaikkaLam pukkAr
veLLi ezhundhu vyAzham uRangiRRu
puLLum silambina kAN pOdharik kaNNinAi!
kuLLak kuLiRa kudaindhu nIrAdAdhE
paLLik kidaththiyO pAvAi nI nannALAl
kaLLam thavirndhu kalandhElOrempAvAi

padha padhArtham

puLLin vAi kIndAnai – (empirAn who) tore and threw away the mouth of bakAsuran who came in the form of a bird,
pollA arakkanaik kiLLik kaLaindhAnai – who very easily/casually destroyed rAvaNan who was bad deeds personified,
kIrthimai pAdip pOi – (we) go while singing of (such empirAn’s) brave deeds;
piLLaigaL ellArum – all the gOpikAs
pukkAr – entered
pAvaikkaLam – (to) the place marked by krishNan and us for nOnbu;
veLLi ezhundhu – sukran has risen, and
vyAzham uRangiRRu – guru has set
puLLum silambina kAN – (and) birds are spreading out (to look for prey);
nI – you,
pOdhu arik kaNNinAi – with the eyes like flower and deer,
pAvAi – (and) naturally having women’s greatness,
nal nAL – (we are going to be together with krishNan) in this good day,
kaLLam thavirndhu – (so) avoid the ill will (of being alone with krishNan)
kalandhu – (and) join (us);
kuLLa kuLira kudaindhu nIrAdAdhE – (you,) without taking bath well in the cold water (enjoying krishNan)
paLLik kidaththiyO – sleeping in the bed (instead)?
Al – surprised (that we got such a good day)!


puLLin vAi kINdAnai

perumAn who killed the bird that was bakAsuran

For people who have surrendered to Him, He helps them get rid of their kAmam (lust) and other dhOshams (ills) which come as hindrance to kainkaryam.

pollA arakkanai

Like the arakkan (rAkshasa) who separated pirAtti from perumAn; he is a bad arakkan, unlike the good one like vibhIshaNan. Because he is so bad, they do not want to say his name in the pAsuram; thirumangai mannan also said ‘mun poLa irAvaNan’ to say that his main defect is his pollAngu (bad deeds).

Our ahankAram;

kiLLik kaLaindhAnai

Like how we snatch out the leaves affected by insects and leave the good ones in the tree, perumAn saved vibIshanAzhvAn and snatched the head of pOllA arakkans like rAvaNan.

pollA arakkanai (does not destroy the Good aspect of ahankAram, which is – when ‘aham’ (I), and ‘mama’ (mine) make us think that Isvaran and His belongings are liked by us; srIvaishNavas living with the realization that being subservient to perumAn is their nature. perumAn would help us keep this good thing.

pollA – Bad, ahankAram – feeling of an independence from perumAn, feeling that we can decide about something on our own without considering what the scriptures say – He helps us by snatching away only such bad aspects without affecting the good aspects.

kIrthimai – greatness due to valor;

Enemies, and others who supported them, lost themselves to perumAn – rAvaNan for perumAL’s valor, his sister melted for His beauty, and his brother became the target of His kindness/greatness.

So it goes without saying that we His adiyArs would fall flat on His lotus feet.

pAdip pOi

Thing to do while on our way to go to Him is to sing His names; they won’t go if they don’t sing; singing itself is their goal; mukthan would be taking puNdarIkAkshan’s divine names as the journey-food (food that is packed along for consumption during the journey), while going to paramapadham.

piLLaigaL ellArum

even those little gOpikAs whom we have to wake up have already woken up and are on their way for the nOnbu

pAvaik kaLam pukkAr

to the place where we and krishNan have marked to meet for doing nOnbu.

(bhAgavathas woke up early and went to the place of kAlakshEpam).

“Is it dawn already for them to be going now?”

veLLi ezhundhu viyAzham uRangiRRu

sukran (veLLi) has risen in the sky, and the bruhaspathi (vyAzham) is set.

(agyAnam fell and gyAnam about perumAn rose)

“Any star you see, you would think it is veLLi rising and vyAzham setting”, (because you are always thinking of a reason to start going for the nOnbu)

They reply, “not only that sign, …”

puLLum silmabina, kAN

All the birds too – they have not only woken up, but are also making noise as they have started going to find their food.

(remaining bhAgavathas have also gotten ready and gone to kAlakshEpam)

pOdhari kaNNinAi

O, gOpikA, whose eyes are like a flower (podhu: flower)

and like those of a deer (ari -> deer);

Or, like how a bee inside the center of a flower would look like. ( ari -> bee)

Or, your eyes are winning the competition against flowers on beauty.

We want krishNan to go deep in to the water that is the beauty of your eyes, and seeing that, we want to go deep in to the water that is kaNNan’s beauty and your being with him (உமிழ் நீர் உண்ணல்).  (bhAgavatha sambandham);

The gOpikA inside is a deer with beautiful long eyes; krishNan is aravindhalOchanan (lotus eyes) who owns the whole world; and we are the target of both your eyes.

(O the bhAgavathA who has the gyAnam and bhakthi to perumAn)

==> AzhvAr – In this pAsuram, ANdAL is referring to thiruppANAzhvAr by saying ‘pOdharik kaNNinAi‘. He sang so much about perumAn‘s eyes in his only prabandham of amalanAdhipirAn: ‘adiyArkku ennai At paduththa vimalan‘, ‘en kaNNin uLLana‘, ‘koNdal vaNNanai kOvalanAi … en amudhinaikkaNda kaNgaL‘… so ANdAL is calling him ‘pOdharikkaNNinAi’. He sang ‘chathura mAmadhiL sUzh ilangaikku iRaivan thalai paththu udhira Otti Or vengaNai uyththavan‘, and ANdAL is saying here, ‘pOllA arakkanai kiLLi-k kaLaindhAnai‘.


before the sun rises and water becomes warm

kudaindhu nIrAdAdhE

without bathing to reduce our thApam for not being able to see kaNNan, and making sure we will never miss Him, and that we would go and enjoy His anubhavam, you are still sleeping;

(without entering the place of kAlakshEpam and enjoyng bhagavath anubhavam along with other bhAgavathas)

paLLik kidaththiyO

you are lying down in the bed – you are just enjoying the fragrance of the bed that had been touched by krishNan’s thirumEni (divine form), instead of going to krishNan – this is like collecting and eating a few grains when there is so much of them available grown in the paddies.

(doing bhagavath anubhavam staying alone?)

pAvAi nI

you are not of the nature to be alone, (you always want to join the other bhAgavathas and perumAn for kainkaryam).

nan nALAl

The future from today are good days, unlike the rAvaNan days where there was separation; we don’t know what the elders will say after this month – we got a good month to be with krishNan, but you are smelling the bed lying down;

aithIhyam -> for vaikunta EkAdhasi, parAsara bhattar’s thiruththAyAr (mother) ANdAL had done upavAsam (fasting), and next day she asked bhattar for thIrtham; since vaikunta EkAdhasi comes during the great days of pagal paththu and rAppaththu uthsavams, bhattar asked his mother, ‘why did you choose this EkAdhasi for doing fasting?’ (this means, when one needs strength to enjoy the uthsavams, this EkAdhasi is coming in between the uthsavams; or it means, when during uthsavam we should be thinking of emperumAn all the time, where was the time to think of food and do upavAsam to avoid the food? [explanation is taken from Sri u.vE. vEnkatakrishNan swami’s “vAzhvum vAkkum”, item 88.]

kaLLam thavirndhu kalandhu

kaLLam – enjoying alone, thinking about krishNan’s mischief

thavirndhu – do not do KaLLam,

kalandhu – come and join us

Not showing us your face is like stealing (kaLLam) the jIvAthmA from paramAthmA.

Cannot tolerate the feeling of svAthanthryam (feeling that we are independent of perumAn and can decide right or wrong about things without considering what He has given in vEdhas).

(read also as: kalandhu kuLLakkuLira nIrAdAdhE paLLikkidaththiyO?)

In this pAsuram ANdAL is waking up a gOpikA who has got beautiful eyes (gyAnam), to sing about the great deeds of krishNan, and calling her to go and bathe in cold water to reduce their angst of missing krishNan (join with krishNan), asking her to join quickly. bhAgavathas go to kAlakshEpams early and quickly to gain gyAnam, and get anubhavam.

English translation raghurAm srInivAsa dhAsan

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