Daily Archives: December 29, 2014

thiruppAvai – 15 – ellE iLam kiLiyE

Published by:

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

Full Series

This is the 15th pAsuram of thiruppAvai, and 10th and final of the ones that wake up other gOpikAs.

==> This is also a nAyagak kal (central stone of an ornament) – main pAsuram, of thiruppAvai – “thiruppAvai Agiradhu ippAttu” [this song IS thiruppAvai)]. (So) it is set in the middle of the 30 pAsurams (exluding last one where ANdAL sings that as Herself and not as a gOpikA, and it is Phala SRuthi pAsuram). In the 8 lines of this pAsuram, ignoring the last line of ElOrempAvAi, in the 7 lines, the key phrase ‘nAnE thAn Ayiduga’ is in the middle line, like a gem set in the middle of a central piece of an ornament.

– mahAbhAratham was mainly for bhagavath gIthA; bhagavath gIthA was created for charama slOkam;
– ‘mEmporuL pOga vittu’ is the central pAsuram of thirumAlai.
– ‘thanakkE Aga enaik koLLumIdhE’ –  central pAsuram of thiruvAimozhi.
– Here, thiruppAvai is for this pAsuram!

In this pAsuram they wake up a gOpikA who wants to see the whole crowd.

In the prior nine pAsurams, words of the pAsurams themselves were all of the gOpikAs outside only. The conversation was not explicit. vyAkyAthAs (commentators like periyavAchAn piLLai) had added them due to their kindness, for our understanding.

The words in this key pAsuram are from both the gOpikAs outside, and the gOpikA inside. There is a strong reason for that. ANdAL wants to actually show the gOpikA inside as talking in order to tell us the ways of a srivaishNavar.

(Note: To get the deepest meanings of especially this pAsuram kindly attend kAlakshEpams, and from your AchAryan).

எல்லே இளம்கிளியே இன்னம் உறங்குதியோ
சில் என்று அழையேன் மின் நங்கையீர் போதருகின்றேன்
வல்லை உன் கட்டுரைகள் பண்டே உன் வாய் அறிதும்
வல்லீர்கள் நீங்களே நானே தான் ஆயிடுக
ஒல்லை நீ போதாய் உனக்கென்ன வேறுடையை
எல்லாரும் போந்தாரோ போந்தார் போந்து எண்ணிக்கொள்
வல் ஆனை கொன்றானை மாற்றாரை மாற்றழிக்க
வல்லானை மாயனைப் பாடேலோர் எம்பாவாய்.

ellE iLam kiLiyE! innam uRangudhiyO?
chil enRu azhaiyEnmin nangaimIr pOdharginREn
vallai un katturaigaL paNdE un vAi aRidhum
valleergaL nIngaLE nAnE thAn Ayiduga
ollai nI pOdhAi unakkEnna vERudaiyai
ellArum pOndharO pOndhAr pOndhu eNNikkoL
val Anai konRAnai mARRArai mARRazhikka vallAnai
mAyanaip pAda ElOrempAvAi

padha padhArtham

iLam kiLiyE – O gOpikA, who looks like a young parrot (in speech and looks)
ellE – wow! (how sweet is your speech!)
innam – even after everyone has come and stood here
uRangudhiyO – you are still sleeping? (and so they try to wake her up)
nangaimIr – (gOpikA from inside says) – dear girls!
sil enRu azhaiyEnmin – please talk without fighting (with me);
pOdharginrEn – I will start (now itself);
vallai – (from outside:) you are smart (in talks)
paNdE aRidhum – we know for quite long
un katturaigaL – about your strong words
un vAi – and about your taking in length (but no action);
nIngaLE valleergaL – (from inside:) – it is you who can talk strongly/rudely (as you are arguing with me)
nAnE thAn Ayiduga – (then truly accepts the fault as hers) – ok, I shall be the one who is talking strongly/rudely
(what do you want me to do?);
nee – (from outside:) you
ollai pOdhAi – get up quickly.
unakku enna vERu udaiyai – what separate goals/plans are you having?
ellArum pOndhArO – (from inside:) – has everyone come (who are supposed to come)?
pOndhAr – (from outside:) – they have come,
pOndhu eNNikkoL – you come out and count them
(from inside:) what do I need to do after coming out?
pAda – (from outside:) – to sing about
konRAnai – the one who destroyed
vallAnai – the strong elephant (kuvalayApIdam)
mARRArai mARRu azhikka vallAnai – and who can destroy the strength of enemies
mAyanai – that is, kaNNan, who does wonderful actions.
(so please get up).

Meaning:

 ellE iLam kiLiyE

When the gOpikAs asked the gOpikA of previous pAsuram to sing about kaNNan who has got beautiful eyes and who carries changu and chakram in His beautiful hands, the gOpikA in this pAsuram heard that while lying down in her bed, and she started humming that song.

That sweet sound reached the ears of these gOpikAs, and they came to this house and now they are saying “ellE! iLam kiLiyE!”

kiLiyE – parrot’s sweet voice is like that of this gOpikA! (it cannot match this gOpikA’s young beauty);

also: we are kiLi, you are iLam kiLi;

ellE! – Wow! (they are wowed by the sweetness of her voice)

ellE! – calling her; Like how the people from south like vAnamAmalai dhivya dhEsam would address a girl, ‘yEdi’.

The gOpikA inside thought that they are scolding her as ‘while our lips and body are pale due to separation from krishNan, you are like a parrot with green/fresh body and red lips, thinking of krishNan?’. So she kept mum.

innam uRangudhiyO

Their calling her is disturbing her singing, so she is not responding to them. So, they are asking, “Are you still sleeping!”

Due to missing krishNan we are all tired and – sleepless in AyppAdi – and standing here waiting for your blessing, but you are not giving even that?

When we have got the best opportunity to get krishNa anubhavam (which we might lose in a few days as our nOnbu would end), can you be sleeping?

When we are going to get what we wanted, would anyone sleep like this?

sillenRu azhaiyEnmin

These words are from the gOpikA inside.

Their calling her is disturbing her singing the nAmams, so she is saying, ‘Please do not address me like this’.

Can their calling her be a disturbance? When emperumAnAr‘s sishyas were having thiruvAimozhi kAlakshEpam, the selvar came with his vAdhya gOshti which disturbed the kalakshEpam – similar to that, this gOpikA is feeling disturbed.

nangaimIr pOdharginrEn

When they asked, ‘what is it with you, ignoring us and our words?’, she felt ashamed and wanted to join them quickly. She replied,

“If you can keep your mouth closed, I will start now.”

vallai un katturaigaL paNdE un vAi aridhum

“You are curt/rude (vallai) – you are calling us ‘nangaimIr’ to imply some distance between you and us (so, they are harsh words). We know for long that you have the ability to talk like this (katturai) and put the fault on us. You want to have krishNa anubhavam by yourself inside the house”, say the gOpikAs waiting outside.

valleergaL nIngaLE

The gOpikA inside the house at first replies, “valleergaL nIngaLE (you gOpikAs are the ones who are rude/curt. You first said, ‘are you still sleeping?’, ‘you talk smart’, etc., so you are ones who are being harsh with their words.”

“you said that you will join once we closed our mouths – is it not your mistake to say that?”

“no, it is not. instead of feeling happy that the gOpikA who is joyful to hear our voice is now so involved in singing about krishNan, you gOpikAs found fault with me – so the mistake is yours”.

(Till now even though it sounds like they are arguing, it is that the gOpikAs outside think highly of the one inside, that she is having great krishNa anubhavam, singing about Him, etc. And, the gOpikA inside is also thinking highly of the ones outside as to their enthusiasm to go and be with krishNan.)

The gOpika inside says – valleergaL nIngaLE –  I too have come to your doors and got words from you earlier; they reply – that was past; see the prathyaksham (what is seen/now, we are here), instead of anumAnam (what can be guessed/ what happened long ago).  (that is how those belonging naiyAyika matham argue – they focus on anumAnam and not prathyaksham – when they see an elephant they would not say anything; but after it has left, they would look at its foot steps, etc., and say there was an elephant here).

Even though the gOpikA inside said this, because the nature of a srIvaishNavar is to accept mistakes (even if someone assigns that on the srIvaishNavar when there is none), [paraspara nIcha-bhAvai: – every srIvaishNava to have the attitude that we are of lower stature than other srIvaishnavas], the gOpikA inside says …

nAnE thAn Ayiduga

“Yes, (sorry), I am the one who is vallai’.

bharathAzhvAn too said that it is because of his own pApam that perumAL had to go to forest, and did not assign blame on those who created the problem.

இல்லாத குற்றத்தையும் சிலர் “உண்டு” என்றால், இல்லை செய்யாதே இசைகையிறே வைஷ்ணவ லக்ஷணம். (illAdha kuRRaththaiyum silar “uNdu” enRAl, illai seiyAdhE isaigaiyiRE vaishNava-lakshaNam.)
That is, even if someone assigns a non-committed mistake/fault on us, truly accepting it (even in one’s own mind) without denying is the identification of a srIvaishNava; this is the meaning given in vEdhas.

nampiLLai came and waited at thunnu pugazh kandhAdai thOzhappar’s thirumALigai, to apologize, when in fact it was thOzhappar who was ready to go to nampiLLai’s thirumALigai to apologize. And nampiLLai got the famous name of ‘ulagAriyan’ [என்ன உலகாரியனோ!  O! you are the AchAryan for the whole world!] {and we got the famous name in the great AchAryar – piLLai ulagAriyan (piLLai lOkAcharyar) as the name was given to him by his father vadakkuth thiruvIdhip piLLai because of his love for his AchAryan nampiLLai).

parAsara bhattar was happy when a (newly appointed) kovil kuRattu maNiyar (manager of some aspects of the temple)  scolded bhattar without knowing about him, when bhattar entered the sannidhi without any restrictions as usual (as he is the son of perumAL thAyar themselves). bhattar was very happy at this scolding, and he was thankful to that maNiyam for saying the faults in him which he himself was supposed to think about everyday.

This is followed by what is said in srIvachana bhUshaNam – kuRRam seidhavargaL pakkal poRaiyum, krupaiyum, sirippum, ugappum, upakAra smruthiyum nadakka vENum – குற்றம் செய்தவர்கள் பக்கல் பொறையும், க்ருபையும், சிரிப்பும், உகப்பும், உபகாரஸ்ம்ருதியும் நடக்க வேணும் – towards those who did (the mistake of) finding fault in us, we should show patience (poRai), be kind (krupai) to think that perumAn might count his faulting us as his apachAram, laughter (sirippu) because they scolded our body which is our enemy; happiness (ugappu) because due to the scolding our pApa karmA would reduce, and so be thankful (upakAra smruthi) to them.

If the svarUpam is bhAgavatha sEshathvam, then accepting the fault they assign as our own is also part of that svarUpam.

Other side of the coin is that we should not expect/pressurize vidhwAns/srIvaishNavAs to talk about our positive aspects.

The gOpikA thus showed this great attitude of a srIvaishNava in anushtAnam (doing it in action);

She  continues, “what do you want do now?”

ollai nI pOdhAi

Since we cannot be without you even for one second, quickly join our crowd.

Leave the krishNan in your bed as is (as she is doing krishNa anubhavam), and you come and join us.

For the gOpikA too this crowd is what is needed for going to krishNan.

unakkenna vERudaiyai

Do you have anything to enjoy alone, like cooking and eating alone,  that is not available to enjoy for the gOpikAs from 5 lakhs houses of thiruvAyppAdi? [Note:6000-padi adds: adhAvadhu madhyama padhamum mUnrAm padhamum – if anyone could give contextual explanation, please add it in the comments section] .

Goal is to be included in sAdhu gOshti (aruLicheyal gOshti).

There is no difference between dhEvathAntharam (worshipping someone other than perumAL), and any perumAL vishayam that excludes other srivaishNavas; and no difference between going after vishayam (materialistic), and any perumAL vishayam that avoids other srIvaishNavas.

==> We think of kUraththAzhvan‘s words in the following incident – the kirumikaNda chOzha king had ordered that emperumAnAr, and anyone associated with him, should not be allowed inside kOyil (srIrangam). Not aware of this, when emperumAnAr‘s disciple kUraththazhvAn was about to enter the temple, he was stopped by a guard and was told “You cannot enter the temple because you are one of emperumAnAr‘s people”. But then another guard said that kUraththAzhvAn is parama bhakthan of perumAL, he is not an enemy to anyone, he is a good person, so it is okay to allow him inside the temple (“நீ ஒருவர்க்கும் விரோதியல்லை; நீ புக்குத் திருவடி தொழு“). When kUraththAzhvAn understood king’s order, he returned without going into the temple saying “எம்பெருமானார் சம்பந்தமே போரும்emperumAnAr‘s association is enough for me. (Athma guNam helps in doing AchArya kainkaryam; if that guNam is used for separating me from AchAryan, then there is no use of that.)

==> There was one subrahmaNya bhattar who was very fond of emperumAnAr and his gOshti, and he worked for the chOzha king. When there was a flood that was going to enter the temple premises, kUra nArAyaNa jIyar redirected the water – this affected a neighboring village, chinthAmani. So the villagers were arguing about it with the srivaishNavas. When subrahmanya bhattar was asked by the king to go as a mediator to solve this issue, he refused: “If I went as a mediator then I would have to be mentally separated from the two groups, which I cannot do because I don’t want to be separated from srIvaishNavas even for half a second”.

So, no separate plans/goals that separates from other srIvaishNavas.

No separate path from what our pUrvAchAryAs have followed; not follow own mind/ideas/opinions. (munnOr mozhindha muRai thappAmal kEttu pinnOrndhu; முன்னோர் மொழிந்த முறை தப்பாமல் கேட்டு பின்னோர்ந்து).

The gOpikAs continue, “So immediately join us to pray the lotus feet”.

ellArum pOndhArO

When bharathAzhvAn, accompanied by whole of ayOdhyA, came to get perumAL (srI rAman) back to ayOdhyA, iLaiyaperumAL (lakshmaNan) mistaking that bharathan was coming to kill them, had started preparing the bow and arrows; perumAL did not like this, and told him “bharathan is not interested in ruling the kingdom; if you are interested, then I will get it for you (from bharathan, and keep him here with me); iLaiyaperumAL bowed his head down and calmed down – in the same way when gOpikAs asked whether she is having her own plans, she bowed down her head, and immediately replied, ‘ellArum pOndhAro?’

“Do I have any other happiness than joining you? I was just waiting for all the smaller gOpikAs also to wake up. Have all the gOpikAs come here?”.

pOndhAr

“yes all of them, who are tired due to separation from krishNan, are here in your door step”

“you are saying this just to get me out of the bed. If they are here, why don’t you send them all inside?”

pOndhu eNNikkoL

You show your face to us and take attendance of them (we cannot go even if one bhAgavatha has not yet joined); the benefit of that would be that you would touch and count all of us, (koL) hug each and every one of us”.

“What would we all do if we get together?”

val Anai konRAnai

The one who killed kuvalayApIdam and gave the life, that is, Himself, to us;  kamsan had set up an elephant near the entrance and was waiting to hear that the little boy was killed, and was ready to behave sad as the boy’s uncle; but the boy killed the elephant and made our life and His own life to be meaningful.

like how He killed kuvalayApIdam there, He killed our characteristics like shyness and made us take up nOnbu (so that we could go see Him).

Like ‘venjina vEzham (elephant) marupposithha vEndhar kol, endhizhaiyAr (gOpikAs) manaththai thanjudaiyALar kol’ (periya thirumozhi 9-2-6).

(“Or Anai kAththu, Or Anai konRu” (saved one elephant, killed one elephant) in thiruchandhaviruththam talks about gajEndhrAzhvAn and kuvalayApIdam).

mARRArai mARRazhikka vallAnai

who killed without any effort kamsan and his rAkshasAs who came in front of Him, and saved all the gOpikAs who were afraid of kaNNan’s safety,

Similar to that, He changed the minds of gOpars who had prevented Him from seeing His gOpikAs.

Unlike charavarthy thirumagan who said ‘inRu pOi nALai vA (go back today and come tomorrow (for the war)’, krishNan did to kamsan and his group what they wanted to do to Him, and removed the chains from His parents.

(rAmAnujar and other AcharyAs who killed the objections (mARRu azhikka) of other schools and enabled those people to join him – (aruLALaperumAL emperumAnAr, and others)).

mAyanai

what kamasan et al undergo in His hands, He undergoes in His gOpikAs’ hands, losing Himself to them –  mAyan

pAda

Sing such a wonderful krishNan’s names; sing after how we are lost to the wonder of His losing to us. Like how those who lost (arakkar) sang ‘EththuginROm nA thazhumba, rAman thiru nAmam [periya thirumozhi]’. This is the place where losing became victory. Please sing with your sweet voice.

Sing about Him who is hard to reach by our own efforts, who can remove our ahankAram, kAmam, krOdham, etc., and who is dear to His devotees.

Singing about Him makes other srIvaishNavas happy, and that is our kainkaryam to them.

– – In pAsuram 5, vAyinAl pAdi – singing krishNan’s avatharam.
– – In 7: kEsavanaip pAda;  – – in 27: pAdip paRai koNdu; and in – – 13: kIrthimai pAdi – these phrases sing about his valor, getting rid of the enemies of bhAgavathas.
– –  In 11: mugil vaNNan pEr pAda – sings about how all the people lose to His beauty.
– – In 14: changodu chakkaram Endhum thadakkaiyan pangayak kaNNAnaip pAda – sings about how we are lost to his divya changu chakrAyudham and the beautiful parts of thirumEni
– –  and, in this pAsuram, they want to sing how kaNNan without any weapons in his hands won kamsan et al, and how without any weapons He lost himself to gOpikAs.

=> For the bhAgavathas who have come together, ‘uNNum sORu, parugu nIr, thinnum veRRilai – ellAmum kaNNan‘. (food, water, enjoyment is all kaNNan).

AzhvAr ==> In this last wake-up pAsuram, ANdAL is calling  thirumangai AzhvAr as ellE iLam kiLiyE. ‘iLam‘-> young -> thirumangai azhvAr is the youngest of AzhvArs;   thirumangai mannan sang in his periya thirumozhi ‘adigaL adiyE ninaiyum adiyavargaL tham adiyAn / அடிகளடியே நினையும் அடியவர்கள் தம்மடியான்’ where he wanted to be like this gOpikA that is adiyArs’ adiyAr. He sang about himself pretending to be a gOpikA, ‘men kiLi pOl mig mizahRRum‘, ‘paN miLirak kiLi pOl mizhaRRi nadandhu‘) (‘மென்கிளிபோல் மிகமிழற்றும்’, ‘பண் மிளிரக்கிளிபோல் மிழற்றி நடந்து‘), and ANdAL is also saying ‘ellE! iLam kiLiyE‘. His words ‘kari munindha kaiththalamum / கரி முனிந்த கைத்தலமும்‘ is available here as ‘val Anai konRAnai / வல்லானை கொன்றானை ‘.

(Following are AzhvAr vishayam from srI U.Ve. M.A. vEnkatakrishNan swami’s thiruppAvai upanyAsam)

– parrot would repeat words – thirumangai AzhvAr in his prabandhams gave the six angams (parts) related to what nammAzhwAr gave us, about 4 vEdhAs;

Now an interesting conversation between ANdAL and thirumangai AzhvAr:

ANdAL to thirumangai AzhvAr – innam urangudhiyO – you who does srIvashNava thadhiyArAdhanam, are still sleeping?

AzhvAr to ANdAL – sillenRu azhaiyEnmin

ANdAL to AzhvAr – paNdE aRidhum –  we know about you even before your avathAram (through this pAsuram!);

un katturaigaL – thirumangai AzhvAr is known for strong words like ‘vAzhndhE pOm nIrE / வாழ்ந்தே போம் நீரே‘, etc.

Azhvar to ANdAL – valleergaL nIngaLE – it is ANdAL who used strong words in nAchiyAr thirumozhi, that if she does not get krishNan then she will pull her breasts out and throw away at His chest.

thirumangai AzhvAr – nAnE thAn Ayiduga

ANdAL – unakkenna vErudaiyai – whereas nammAzhvAr only said that he would do madal,  thirumangai AzhvAr actually went ahead and performed madal twice (siriya/periya thirumadal).

val Anai konRAnai – thirumangai AzhvAr‘s elephant is ‘kadamA kaLiRu‘; kaliyan is capable of controlling the elephant;

mARRarai mARRazhikka vallAnai – AzhvAr can fight and win his enemies;

mAyan – surprising aspects of thirumangai AzhvAr – given in ‘prapannAmrutham‘ – when a ship came to shore with beetle nut (pAkku), AzhvAr asked for ‘1’ pAkku – he took half of it, and gave the other half to the captain; He asked the captain to give in writing that half of it belongs to AzhvAr. Then after reaching the other shore, he claimed that half of the load of the ship was his, and argued and got it, and used that amount for kainkaryam by doing gold plating for thiruvarangan!

parAsara bhattar mentions in his srIranga sthavam about AzhvAr getting gold from a budhist temple to do kainkaryam to emperumAn – so thirumangai AzhvAr is also mAyan like emperumAn. emperumAn is also like AzhvAr in his valor – viRperu vizhavum kanjanum mallum… விற்பெரு விழவும் கஞ்சனும் மல்லும்…

ANdAL, in this key pAsuram, tells us about srIvaishNava lakshaNam, and has set this pAsuram and these words in the middle part of thiruppAvai to shows its significance.


English translation raghurAm srInivAsa dhAsan

archived in http://divyaprabandham.koyil.org

thiruppaLLiyezhuchchi – 2 – kozhungodi

Published by:

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

Full Series

gajendramoksham

Introduction of this pAsuram:

  • nanjIyar and periyavAchchAn piLLai highlight that the arrival of eastern winds and the waking up of swans indicate the morning. They highlight that thoNdaradippodi AzhwAr requests that bhagavAn being Asritha vathsala (one who is very attached to his devotees), he should wake up now and bless his devotees.

கொழுங்கொடி முல்லையின் கொழு மலரணவிக்
கூர்ந்தது குணதிசை மாருத மிதுவோ
எழுந்தன மலரணைப் பள்ளி கொள்ளன்னம்
ஈன் பனி நனைந்த தமிருஞ்சிற குதறி
விழுங்கிய முதலையின் பிலம்புரை பேழ்வாய்
வெள்ளெயிறுறவதன் விடத்தனுக்கனுங்கி
அழுங்கிய ஆனையினருந்துயர் கெடுத்த
அரங்கத்தம்மா! பள்ளி யெழுந்தருளாயே.

kozhungodi mullaiyin kozhu malaraNavik
kUrnthathu guNadhisai mArutham ithuvO
ezhundhana malaraNaip paLLikoL annam
Inpani nanaintha thamirum chiRagudhaRi
vizhungiya mudhaliyin pilamburai pEzhvAy
veLLeyiRu uRavathan vidaththinukkku anungi
azhungiya vAnaiyin arunthuyar keduththa
arangaththammA paLLi ezhundhu aruLAyE

padha padhArththam (word by word meaning)

guNadhisai mArutham – Wind from the east
kozhu kodi – Well nourished creeper
mullai – jasmine plant
kozhu malar – beautiful flowers
aNavi – touching
ithuvO – this
kUrnthathu – blowing
malar aNai – flower-bed
paLLi koL – sleeping
annam – swans
In pani nanaintha – became wet due to the falling snow/fog (like rain)
tham – their
iru chiRagu – beautiful wings
udhaRi – shaking
ezhundhana – waking up
vizhungiya – swallowed/held (the legs of elephant)
mudhalaiyin – crocodile’s
pilamburai – like a cave
pEzhvAy – big mouth
veLLeyiRu uRa – bitten by white and sharp/hard teeth
athan – that elephant’s
vidaththinukku – for the poison (from those teeth)
anungi azhungiya – suffered greatly in pain
Anaiyin – elephant’s (gajEndhrAzhwAn’s)
aru thuyar – big sorrow
keduththa – dispelled
arangaththammA – Oh lord/master who is lying down in srIragangam!
(AdhalAl) paLLi ezhundhu aruLAyE – (Thus,) you kindly wake up and give your blessings

Simple Translation:
The eastern winds have arrived and is blowing with touching the well nourished jasmine creeper enroute. The swans that sleep in the flower-beds are waking up shaking their wings and feathers which have become wet due to the snow/fog falling like rain. You are the one who removed the sorrows of gajEndhrAzhwAn who suffered greatly in pain due to the poison from the biting of the crocodile’s sharp/hard teeth and the crocodile trying to swallow of its foot using the cave like huge mouth. Oh lord/master who is lying down in srIragangam who helped the elephant! please wake up now to bless us.

Highlights from the nanjIyar‘s vyAkyAnam:

  • bhagavAn revealed vEdham in his hamsAvathAram as said in periya thirumozhi 5.7.3 “annamAy anRu angu arumaRai payanthAy arangamA nagaramarnthAnE“. Since swans have woken up, AzhwAr requests srIranganAthan to wake up as well.
  • As mentioned in vishNu dharmam “paramApadham Apanna:” – gajEndhrAzhwAn faced a great danger of being killed by the crocodile. But emperumAn arrived there, removed gajEndhrAzhwAn’s trouble, accepted the flower (which was held by gajEndhrAzhwAn for emperumAn) in his lotus feet and his service. This is bhagavAn‘s greatest favour.  Similarly, he descended into srIrangam as srIranganAthan in archAvathAram to uplift all samsAris (who are present in the times after vibhavAvathArams). AzhwAr requests emperumAn to wake up and fulfill their cravings to be blessed by him (just like he removed the sorrow of gajEndhrAzhwAn).

Highlights from the periyavAchchAn piLLai‘s vyAkyAnam:

  • AzhwAr says “paLLikoL annam” – in dhivya dhEsams (which are very dear to emperumAn), everything – even swans, are given great respect. When emperumAnAr arrived at thiruvEnkatam (thirumalA), periya thirumalai nambi who is emperumAnAr‘s maternal uncle and one of the AchAryas, himself came to the streets to welcome him. When emperumAnAr asked why he himself arrived and did not send some one of lower stature to welcome him, nambi says “nammil siRiyArillai ingu vaththippAril” (among those who live here, there is no one lower to me in stature) –  such was his humility.
  • (similar to nanjIyar‘s vyAkyAnam) Since the swans have woken up, emperumAn who also appeared as swan should have woken up by now.
  • Here AzhwAr says “vizhungiya” (swallowed) when really the crocodile bites and holds the foot tight. This is similar to a mother seeing child very close to an open well and screams “I lost him” out of fear.
  • For “arum thuyar“, it is explained that the sorrow was so big that, perumAL himself jumped directly from paramapadham to rescue gajEndhrAzhwAn.
  • Why are you still sleeping? Would you not wake up and help us who are already fallen in this miserable ocean of samsAram and being bitten by five senses which are like five crocodiles?

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://guruparamparai.wordpress.com
srIvaishNava education/kids portal – http://pillai.koyil.org

thiruppAvai – 14 – ungaL puzhaikkadai

Published by:

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

Full Series

The one who was to organize everything about nOnbu, and who had talked about doing all these wake-ups, is the one being woken up in this pAsuram. This gOpikA would connect all the bhAgavathas with emperumAn; full in gyAna, bhakthi, vairAkyam.

உங்கள் புழக்கடைத் தோட்டத்து வாவியுள்
செங்கழுனீர் வாய்நெகிழ்ந்து ஆம்பல்வாய் கூம்பினகாண்
செங்கற் பொடிக்கூரை வெண்பல் தவத்தவர்
தங்கள் திருக்கோயில் சங்கிடுவான் போதன்றார்
எங்களை முன்னம் எழுப்புவான் வாய்பேசும்
நங்காய் எழுந்திராய் நாணாதாய் நாவுடையாய்
சங்கோடு சக்கரம் ஏந்தும் தடக்கையன்
பங்கயக் கண்ணானைப் பாடேலோர் எம்பாவாய்.

ungaL puzhaikkadaith thOttaththu vAviyuL
sengazhu nIr vAi negizhndhu Ambal vAi kUmbina kAN
sengal podik kURai vEN pal thavaththavar
thangaL thirukkOyil sangiduvAn pOginRAr
engaLai munnam ezhuppuvAn vAi pEsum
nangAi! ezhundhirAi nANAdhAi! nAvudaiyAy!
sangodu chakkaram Endhum thadakkaiyan
pangayak kaNNAnaip pAdElOrempAvAi.

padha padhArtham

engaLai munnam ezhuppuvAn – would wake us (who are your friends) up first
vAi pEsum – mentioned so with your mouth (in passing)
nangAi – who is full of good qualities
nANAdhAi – not feeling guilty (that you did not wake us up as promised)
nA udaiyAi – having a tongue (that says sweet words)
ungaL puzhaik kadai thOttaththu vAviyuL – in the pond that is in the back of your house
sengazhunIr vAi negizhndhu – lotus flowers have blossomed
Ambal vAi kUmbina kAN – Ambal flowers have closed down; see!
sengal podik kURai – (also) one with clothes brick in color
veN pal – and having white teeth
thavaththavar – having the get up of sanyAsis who do thapas
pOginRAr – are going,
sangu iduvAn – to sound the konch
thangaL thirukkOyil – in their temples;
pangayak kaNNAnai – sarvEsvaran having lotus eyes
sangodu chakkaram – and conch and the wheel (sudharsanar)
Endhum – (which he) easily holds in both the hands
thadak kaiyan – (he) having big hands,
ezhundhirAi – please get up
pAda – to sing (about him, as a conduit of our love)

Meaning

ungaL puzhaikkadai ….

“The red lotus flowers have blossomed, and the Ambal flowers have closed themselves (as it has become morning), and you are still sleeping?”

“Did you go to the fields?”

“No, we saw this in the backyard”

“You would have forced those flowers”

ungaL puzhaikkadai thOttaththu vAviyuL sengazhu nIr vAi nEgizhndhu Ambal vAi kUmbina

“No, we are talking about the flowers in your own backyard, the backyard to which we are not able to get into (because the entrance is still closed, and you are still sleeping)”

They are saying particularly in her backyard, to say that it is she who is still sleeping. Not because of sunlight, but because it has become morning.

“When it is just about to open up their buds, you are saying they are blossoming fully. Is there any other sign for dawn?”  (In this pAsuram, the day has progressed even further compared to that in previous pAsurams).

In the nama: that is in the middle of thirumanthram, pArathanthriyam became pronounced, and svAthanthriyam diminished/went away.

sengal podik kURai veN pal thavaththavar thangaL thirukkOil sangiduvAn poginrAr

The sanyAsis wearing clothes colored with sengal (brick color) powder, and with clean/white teeth of brahmachAris, are going to their temples;  sanyAsis have finished their sandhyAvandhanam and are getting ready to do thiruvArAdhanam, the day has progressed that much.

embAr nirvAham: even the people with thAmasa guNam (laziness, etc.,), who use sangu (conch) for pouring water on their god have woken up; you with sathva guNam have not yet woken up?

ananthANpillai who volunteered to go to thiruvEnkatam to do pushpa (flower) kainkaryam to perumAn gives the meaning as: ‘jIyar swami is already climbing up the thirumalA mountain steps to open the temple (sangu also can mean key (for opening the door to the temple)).

“those who are always thinking about perumAn might do thiruvArAdhanam even before dawn; what the ones having thAmasam do, can be a pramANam? So can it be a proof that it is already dawn”

engaLai munnam ezhuppuvAn

“Your sleeping here is also not a proof for your words yesterday that you will get up first and wake up all of us. எல்லாரையும் நானேயெழுப்புகிறேனென்று சொன்னது உன்பக்கல் கண்டிலோமீ !

vAi pEsum

They continue, “You are talking, but not implementing. You are a close friend of krishNan – telling lies must be nothing new to you.”

Even before we ask you, you would make us gyAnis by telling us bhagavath related special meanings.

nangAi

We see how you are following your words that you will wake up all of us, that you won’t go without us, and so on. Would you do at least some of what you said?

ezhundhirAi

Please get us to save us from this (delay)

nANAdhAi

Are you not feeling anything about not following your plans?

Pumpkin’s skin has a certain roughness called suNai, without which it does not grow; ‘suNai’ also means being ashamed (for not keeping the word here). So periyavAchAn piLLai says ‘does your place not grow pumpkins?’.

(AchAryan does not shy away from explaining us the meanings)

nAvudaiyAy

“Why are you coming here even when you are upset?”

“To listen to your sweet voice and speech; how much ever hardship you give us, your speech mesmerizes us”.

(AchAryan with his gyAnam corrects us into right path)

“What do you want to do now?”

sangodu chakkaram Endhum thadakkaiyan pangayak kaNNAnai

Because of carrying changu and chakram, perumAn‘s hands grow and appear beautiful; his lotus eyes are so beautiful they have grown up to the changam and chakram in his hands; young gOpikAs fall for his beautiful eyes; people who see the changam and chakram which are like sun and moon, along with his eyes which are opening up like lotus flowers would become mesmerized. First krishNan becomes dhAsan of gOpikAs, and then with his eyes attracts them and makes them His dhAsar. Does krishNan have those in his hands? Yes, but it would be visible only to some; He uses them to scare the young gOpikAs while playing with them. (emperumAnAr asked whether embAr was present in the back of the gOshti, when embAr showed the action of changu chakram to araiyar when araiyar was showing a different action for krishNan scaring the young gOpikAs, and then corrected it based on embAr‘s sign). krishNan showed them even at the time of birth to his parents in jail – they pleaded him to hide them, fearing for his safety.

pAda

sing kaNNan so that we who are like dry land would get the rain that is kaNNan’s nAmams.

svApadhEsam: Singing thiruvAimozhi is the benefit by itself (please get up to do that)

ElOrempAvAi – think well and follow us.

AzhwAr ==> This pAsuram matches with thiruppANAzhwAr. puzhakkadai – ‘backyard’ to srIrangam is uRaiyUr where he was born;  thirukkOyil sangiduvAn – for thiruvArAdhanam, veN pal thavaththavar – lOka sAranga muni; munnam vAi pEsi – this AzhwAr talked about bhAgavatha sEshathvam first – adiyArkkennai Atpaduththa; since muni wished for AzhwAr to be in his shoulders and he agreed, even that is a kainkaryam of AzhwAr to the adiyAr; (lOka sAranga muni is seen in the thiruvadi of thiruppANAzhwar in the latter’s sannidhi at srIrangam).

In this pAsuram, ANdAL wakes up an adiyAr whom the gOpikAs want to follow to emperumAn, but who is having krishNa anubhavam and so not getting up from bed; they ask her to go with them so that their anubhavam would be fulfilling. They want to sing about the puNdarIkAkshan, who is holding majestic changu and chakkarathAzhvars.


English translation raghurAm srInivAsa dhAsan

archived in http://divyaprabandham.koyil.org