Monthly Archives: December 2014

thiruppAvai – 10 – nORRu suvarggam

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

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The love that all gOpikAs have towards krishNan and the effort they take to go behind him – that is the effort Kannan takes to go behind this gOpikA – they are waking up such a gOpikA in this pAsuram.

நோற்றுச் சுவர்க்கம் புகுகின்ற அம்மனாய்
மாற்றமும் தாராரோ வாசல் திறவாதார்
நாற்றத் துழாய்முடி நாராயணன் நம்மால்
போற்றப் பறைதரும் புண்ணியனால்
பண்டு ஒருநாள் கூற்றத்தின் வாய்வீழ்ந்த
கும்பகருணனும் தோற்றும் உனக்கே
பெருந்துயில்தான் தந்தானோ ஆற்ற
அனந்தல் உடையாய் அருங்கலமே
தேற்றமாய் வந்து திறவேலோர் எம்பாவாய்.

nORRu suvarggam puguginRa ammanAi!
mARRamum thArArO vAsal thiRavAdhAr
nARRa thuzhAi mudi nArAyaNan
nammAl pORRap parai tharum puNNiyanAl
paNdu oru nAL kURRaththin vAivIzhndha kumbakaraNanum
thORRum unakkE pErum thuyil thAn thandhAnO
ARRa ananthal udaiyAy arumkalamE
thERRamAi vandhu thiravElOr empAvAi

padha padhArtham

nORRu – (you) did nOnbu
suvarggam puguginRa – (and now) enjoying the heaven without any break,
ammanAi -dear!
vAsal thiRavAdhAr – you are not opening the door
mARRamum thArArO – would you not answer us at least?
nARRaththuzhAi mudi – One who is wearing fragrant thiruththuzhAy
nArAyaNan – one having the unparalleled name of nArAyaNan
nammAl pORRap paRai tharum – one who is sung pallANdu by us; one who gives us our goal that is doing kainkaryam
puNNiyanAl – by (such) emperumAn who is dharmam,
kumbakaraNanum – that kumbakaraNan
paNdu oru nAL – once upon a time
kURRaththin vAi vIzhndha – fell on yama’s way
unakkE thORRu – (did he) lose to you
thandhAnO – (and) went away giving you
perum thuyil thAn – (his) big sleepiness?
ARRa ananthal udaiyAy – you who is having a nice sleep!
arum kalamE – you who is like a rare jewel
thERRamAi vandhu thiRa – get yourself together, and open (the door)


nORRu suvarggam puguginra ammanAi!

Since this gOpikA did not wake up even after dawn, they are being sarcastic saying ‘This is nice, you wanted to do nOnbu and be happy’; also means that this gOpikA has already achieved the benefits of nOnbu so she is in the position of not having to do nOnbu.

This gOpikA has understood that He is the means (upAyam), so she is thinking she does not have to do anything from her side, so she is just sleeping; if one understands His nature of protecting us, then one doesn’t have to do anything to gain His protection; so too if one understands one’s sEshathvam (servitude/secondary nature to emperumAn);

Is this not the nature of those gOpikas who are trying to wake her up? (How come they are not just sleeping too?) – since they are having the anxiety of getting their goal, it is making some of them not stay put in their place, so they want to hurry and get to krishNan. For us who are having sidhdhOpAya nishtai (that He would come to us and accept us) too there are karma, gyAna, bhakthi – for us the karmam would be about doing kainkaryam;  our gyAnam would be about understanding of our svarUpam (nature/relationship with emperumAn), bhakthi would be about interest/eagerness about the destiny that is emperumAn.

nORRu – you who said that we will all go together early in the morning, will do nOnbu together, will get krishNa anubhavam together is now sleeping even after the day has progressed; you are enjoying your early morning as if you have already done the nOnbu and gained perumAn.

suvarggam – pleasure/enjoyment;  suvarggam puguginRa – continuously enjoying the pleasure (krishNan). (It does not refer to the lowly 3rd world sorggam (suva: ))

ammanAi – you are still sleeping, like you have to save us and we have to be saved by you.

The gOpikA inside did not move, thinking how come you are calling me ammanAi, when I am a devotee of you all; she is happy to be just hearing their voices;

The gOpikAs outside are thinking good about the one inside, that she is having krishNa anubhavam and so she is keeping quiet.

The gOpikA inside is so happy to receive athithi that she is not able to speak. (athithi – guest – srivaishnavAs who visit our house without looking for a thithi – good day/time)

The ones outside tell her to speak because they are afraid that bhagavAn might misunderstand the sleeping gOpikA to have done bhAgavatha apachAram by keeping quiet to bhAgavathas.

==> AzhvAr: ammanAi refers to kulasEkarAzhvAr. In his perumAL thirumozhi, he said “vaNdu kiNdu naRum thuzhAi mAlai uRRavaraip perum thiru mArvanai” and ANdAL here says “nARRath thuzhAi mudi nArAyaNan“; he is going ranga yAthrai (after doing samAsrayaNam), and so ANdAL is calling him ‘nORRu, suvarggam puguginra ammanAi“.

mARRamum thArArO vAsal thiRavAdhAr (you have not opened the door, would you not reply even?)

They are saying this as they are not able to tolerate her silence; if the door is closed, should the mouth also be closed?  Can you not reply to the relatives even if you are having a lot of wealth? Inside your house you have given yourself to kaNNan, but can you not even give your talking to us? He is not letting you get up but can you not at least say a few words to us? While looking at Him, can you not lend your ears to us? You may not want to give your krishNan, can you not give us yourself (for going to the nOnbu)?

The gOpikA replies, “You are blaming me that I am keeping kaNNan here. Do you think He is here?”

nARRa thuzhAi mudi

You may try to hide Him and He may keep quiet too, but it is not possible like how you cannot hide the fragrance of sandalwood.”

“If He hugs me just once, His fragrance will be with me even after bathing nine times; I came to bed after meeting you all, and you all came to my door last evening itself to wake me up. With so many of you standing there, and with elders’ protection of the house, would He have been able to enter this house?”


“Does HE need the doors or entrance to enter your house, like we do? Is He not present everywhere? If He is with you in your house, it is difficult for Him to only leave your place (not difficult to enter)”. He is nArAyaNan.

He won’t leave even those who don’t show their affection to Him, will He leave you who is in love with Him?

nARRath thuzhAi mudi nArayaNan – He is wearing the thuzhAi garland to save all the people who want Him.

“If I don’t open my mouth they would say that I am not talking. If I said anything they would say I am giving answer to everything” – thinking so, she kept quiet lying in her bed as if sleeping.


He is such that even we raw cowherd girls could go and surrender to Him, He is so noble and simple.


These cowherd girls’ surrender is not upAyam (means), it is done only because of their interest in surrendering to Him; as we are born like the way we are, He is also born so,  so that He is praised

paRai tharum puNNiyanAl

He gives us mOksham

He is the means and the destiny (both upAyam and upEyam; purushArtham); we enjoy praising Him.

Praise as we are His friends too.

By that perumaN,

pandu oru nAL (once upon a time,)

Once upon a time there was someone who kept sleeping; we had only heard about that day, but today we are seeing that here.

kURRaththin vAi vIzhndha

Who because of doing wrong in front of perumAL fell and died like an insect falling into the lamp; like drowning in a lake created for drinking water;


Has even that kumbakaruNan, who is the leader of sleeping, lost in a sleeping match with you and went away after giving you his sleep also (that is, along with the mistakes)? His – sleep; Yours – Big sleep (perum thuyil); He – separated one woman (due to his association with rAvaNan); You – separating all the gOpikAs of this place from you and sleeping in your bed; he slept for 6 months and was awake once in 6 months – you are sleeping till from the creation time (they are saying like this because even one second away from kaNNan feels like a very long time for them).

“They are comparing adiyEn with that person who did asahya apachAram (doing wrong even without reason)” – thinking so, the gOpikA inside wants to show them that she should not be compared to him and that she is getting up quickly, so she says “krishNa, krishNa”.

‘kumbarkaraNan’ indicates thamO guNam (other two being sathva gunam (serenity/tranquility) and rajO guNam (action/anger));  thamo guNam is laziness. (You are with a lot of sathva guNam – even without having the thamO guNam you are sleeping so much; seeing this, kumbakaraNan accepted defeat and gave his sleeping power to you)

ARRa ananthal udaiyAy

“Would we be able to see you getting up, so that we can live happily?”

Do we need to see Him wake up? We would be happy to do thiruppaLLiyezhuchi to you.


As she got up quickly, they felt that she is the central jewel for them.

“You are the rare jewel that we can get”. [ like emperumAnAr] . (they are happy that if she gets ready, kaNNan also will come and celebrate all their presence).

Listening to this she tried to walk hurriedly, so

thERRamAi vandhu thiRa (carefully come and open the door)

Walk carefully without tripping over the steps or other bumps; keep in mind, we are all assembled here including those who can scold you, so don’t come as is from the bed, but get yourself composed and then come join us.

English translation raghurAm srInivAsa dhAsan

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thiruppAvai – 09 – thUmaNi mAdaththu

Published by:

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

Full Series

This is the 4th of 10 wake-up pAsurams.

They are waking up a gOpikA who has the full gyAnam that it is krishNan’s duty to come and get her to be with Him, as she understands that it is her nature to be subservient to Him and it is His nature to save us (from samsAram).

தூமணி மாடத்து சுற்றும் விளக்கெரியத்
தூமம் கமழத் துயிலணைமேல் கண்வளரும்
மாமான் மகளே மணிக்கதவம் தாழ்திறவாய்
மாமீர் அவளை எழுப்பீரோ உன் மகள்தான்
ஊமையோ அன்றி செவிடோ அனந்தலோ
ஏமப் பெருந்துயில் மந்திரப் பட்டாளோ
மாமாயன் மாதவன் வைகுந்தன் என்றென்று
நாமன் பலவும் நவின்றேலோர் என்பாவாய்.

thUmaNi mAdaththu chuRRum viLakku eriya
dhUbham kamazhath thuyil aNai mEl kaN vaLarum
mAmAn magaLE! maNik kadhavam thAL thiRavAi
mAmIr! avaLai ezhuppIrO!
un magaL thAn UmaiyO? anRich chevidO? ananthalO?
Emapperum thuyil mandhirappattALO
mAmAyan mAdhavan vaikunthan enRu enRu
nAmam palavum navinRElOr empAvAi


thU maNi mAdaththu – In the house with naturally good ornamental stones embedded in them
viLakku eriya – with sacred lamps glowing
chuRRum – in all the places,
dhUpam kamazha – and with scented smoke spreading around,
mAmAn magaLE – O daughter of (my) uncle
kaN vaLarum – who is sleeping
thuyil aNai mEl – on the bed (that makes one who lies down on it to sleep),
thiRavAi – please do open
maNik kadhavam thAL – the bolt of the door that is made of ornamental stones;
mAmIr – O aunt!
avaLai ezhuppIrO – please wake her up;
un magaL thAn – is your daughter
UmaiyO – dumb so cannot speak?
anRi – or,
sevidO – deaf so cannot hear?
ananthalO – (or) just sleeping (due to tiredness)?
Emap pattALO – (or) is she being restricted/prevented (to come out)
perum thuyil mandhirap pattALO – (or) under control of a spell that makes her sleep for a long time?
mAmAyan – He who possesses unfathomable abilities
mAdhavan – nAthan (husband) of lakshmI
vaikunthan enRu enRu – srI vaikunta nAthan, and similar and more
nAmam palavum navinRu – we chanted several of such divine names; (still your daughter is not waking up!?)


thUmaNi mAdhaththu

Using the jewels which did not have any flaw to begin with, which did not have to go through the process of removal of flaws; like the difference between a samsAri who removed that samsAram and got mukthi, and those nithya sUris (like vishvaksEnar, garudAzhvAn) who did not have the smell of samsAram to begin with; The palace/room embedded with such flawless jewels;  (krishNan would use the flawless jewels for pirAtti’s palaces, and for decorating other places He would keep the ones that had had flaws and then were cleaned; it implies here that the gOpikA sleeping is also a favorite of krishNan).

They are praising the house of this devotee; kUrathAzhvAn said, “if one thinks great of other srIvaishnavas’ houses, that would help us go in the right path (to our destiny) .

chuRRum viLakku eriya

She has lit lamps in all the places where krishNan would walk with her holding her hands;

eriya – while the lamps (and our hearts) are not lighted (because of separation from krishNan), here she is, sleeping surrounded by auspicious lamps.

thUbam kamazha

With wonderful fragrance (which is soft and does not irritate the eyes) also surrounding her. While we are not able to enjoy any good fragrance (due to separation), how is it that you are able to relax with all these around you?

thuyil aNai mEl kaN vaLarum

While our beds feel like heated surface for us, you are feeling so comfortable sleeping in your bed as if krishNan is with you; like iLaiya perumAL (lakshmaNan in forest) we are not sleeping, and you are sleeping so nicely;

When it is krishNan who has to come and rescue us, why are these gOpikAs getting anxiety – was the state of mind of the gOpikA inside; when krishNan is the purushArththam (upEyam / goal / one to reach) why is she being lazy lying in the bed – was the stance of the gOpikAs outside.

kaN vaLarum – they are using gentle/sophisticated words to say that she is sleeping; that is the respectful way to address those who are involved in bhagavath vishayam;  when nambiyERu-thiru-udaiyAr-dhAsar left for paramapadham, nanjIyar said we should use appropriate phrases about this depending on how they lived – in case of those who were deeply involved in bhagavath-kainkaryam, we should say ‘reached thiruvadi’; for those who were focused on bhAgavatha-kainkaryam, we should say ‘ascended to thiru-nAdu’; in case of those who were focused on AchArya-kainkaryam, we should say ‘reached AchAryan thiruvadi’.

mAmAn magaLE

ANdAL wishes to have the gOpikAs of thiruvAyppAdi as Her relatives (translator’s note: srIvaishnavargaLaik kaNdAl bandhukkaLai kaNdAR pOlEyum – srIvachana bhushaNam. ஸ்ரீவைஷ்ணவர்களைக் கண்டால் பந்துக்களைக் கண்டாற் போலேயும் – ஸ்ரீவசநபூஷணம்); ANdAL a small brahmin girl in srIvillipuththUr is calling the cowherd girl who lived in the north in thiruvAyppAdi and that too in a different yugam several tens of thousands of years ago; being included in the group of bhAgavathAs who played and lived with krishNan is how She wants to be.

==> AzhvAr: By mAmAn magaLE, ANdAL is referring to thirumazhisai AzhvAr. Similar to “thUmaNi mAdaththuch chuRRum viLakku eriya“, thirumazhisai AzhvAr in his nAnmugan thiruvandhAdhi says “en madhikku viNNellAm uNdO vilai“, “gyAnamAgi gyAyiRAgi“. thirumazhisai AzhwAr had sung “mAdhavanai“, and “vaikunthach chelavanAr“, and ANdAL also similarly “mAmAyan, mAdhavan, vaikunthan” in this pAsuram.

The gOpikA from inside says “You open the door yourselves and enter my house”.

maNik kadhavam thAL thiravAi

“The gem crystals are so bright that we cannot see the lock of the door. So you get up and open the door”

(Only AchAryan can open and bring out our gyAnam; we go to perumAn through the AchAryan only)

The gOpikA’s mother who is also sitting inside asks her daughter “why are you being quiet when they are calling you for this long?”

mAmIr! avaLai ezhuppIrO!

Hearing this, the gOpikAs ask from outside, “mAmIr! (dear aunt!) would you please wake her up?”

srIvaishNavan looks to serve not only perumAn, not only His devotees, but also devotees of devotees. ANdAL is calling the gOpikA’s mother as mAmi to gain relationship not only with the gOpikA but also with her mother.

On the other hand, her mother might have felt bad for being addressed as mAmi – she would have like to be addressed as an adiyAr (devotee) – this is similar to the following from aithIhyam:  thirumangai AzhvAr in ‘kaLvan kol‘ pAsuram where he is in nAyikA bhAvam (considering himself as girl-lover of emperumAn), leaves her mother and goes off with emperumAn; so her mother cries out that her daughter (AzhvAr) left her considering her relationship as a mother only and not as His devotee. So she preferred not the relationship name but being referred to as a devotee. So kUraththAzhvan‘s wife ANdAL used to refer to thirumangai AzhvAr as ‘vettimaiyar‘ (one who talks rough); and she would refer to emperumAnAr as ‘kOyil aNNar’ (which is related to 100 thadA akkAra adisil that emperumAnAr presented to thirumAlirunchOlai azhagar based on the wish of srIvilliputhUr ANdAL, and when she came out of archai to thank emperumAnAr for that, she called emperumAnAr as kOyil aNNar (brother from srIrangam)). So when kUraththAzhvAn‘s wife ANdAL referred to emperumAnAr as kovil aNNar, emperumAnAr felt sad and said, “Am I not a devotee? You are calling me with a relationship name of ‘aNNar’, because of which periyAzhvAr‘s daugther also might forget about me in the name of relationship.

The gOpikA is still not getting up, so..

un magaL thAn UmaiyO?

Is your daughter dumb that she cannot respond to our requests? Is krishNan keeping her busy?

anRich chevidO?

a dumb could at least hear us and come open the door, so, is it that she did not even hear us as she could be a deaf?


or did she play with krishNan for a long time and got tired and only now she lied down on her bed?

==> (Above three relate to asking whether she is not getting ready for vAk, mAnasa, and kAyika kainkaryams).

Emap perum thuyil mandhirap pattALO?

did some one (you) put protection for her to not be able to go out?

Or did perumAn put some spell (manthram) powder (சொக்குப் பொடி) on her to get her to go behind him?

“This is not working. Please say some thiru nAmams to wake her up” says the mother.

“We say a lot of thiru nAmams”

“Good, what are those thiru nAmams?”

“They are..”


With His surprising sEshtithams (activities/mischief) He got all the innocent gOpikAs of thiruvAyppAdi for Himself


The husband of pirAtti, to show His kindness/to-not-look-at-our-mistakes, is here in AyppAdi.  He might have done gurukulam (school) to learn these qualities from thAyar.

When pirAtti is around, perumAn is even more kind to us; chakravarthy thirumagan did not kill anyone when pirAtti was near Him.


The creator of all the worlds; with the place (vaikuntam) fit for such a perumAn; not only gOpikAs, all the men also wish to be subservient to Him.

vaikunthan mAdhavan mAmAyan: A perumAn with such greatness has made him easily available to you dear mAmAn magaLE!

vaikunthan mAmAyan mAdhavan: With the names announcing His greatness, the names announcing his kindness/simplicity, and between the two the one who stole the hearts of the cowherd gOpikAs

enRu enRu nAmam palavum navinRu (in these ways, reciting so many of His names)

mAmAyan enRu, mAdhavan enRu, vaikunthan enRu – Covering the range of three sahasra nAmams (1000 names of Him).

Also read as: nAmam palavum navinRu, mAmIr avaLai ezhuppIrO! (saying so many names of perumAn would you please wake her up, dear aunt).

Or, nAmam palavum navinrOm (we said so many nAmams of perumAn), still she is not getting up, mAmIr could you please wake her up!


English translation raghurAm srInivAsa dhAsan

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thiruppAvai – 08 – kIzh vAnam

Published by:

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

Full Series

This pAsuram, the 3rd of the 10 wake-up pAsurams, is about a gOpikA who is full of bhagavath abhimAnam (who is fully knowledgeable, and who follows well about bhagavath vishayam), who wishes for all, not just a few, of the gOpikas to come and wake her up, and who is sought by krishNan.

The gOpikAs who got up first, those gOpikas too, instead of thinking that it is enough if a few woke up, want to wake up all of their friends to join them and go to krishNan. This is related to bhAgavatha (devotees of perumAn) vishayam.

கீழ்வானம் வெள்ளென்று எருமை சிறுவீடு
மேய்வான் பரந்தனகாண் மிக்குள்ள பிள்ளைகளும்
போவான் போகின்றாரைப் போகாமல் காத்து உன்னைக்
கூவுவான் வந்து நின்றோம் கோதுகலம் உடைய
பாவாய் எழுந்திராய் பாடிப் பறைகொண்டு
மாவாய் பிளந்தானை மல்லரை மாட்டிய
தேவாதி தேவனைச் சென்றுநாம் சேவித்தால்
ஆவாவென்று ஆராய்ந்து அருளேலோர் எம்பாவாய்.

kIzhvAnam veLLenRu erumai chiRuvIdu
mEivAn parandhana kAN mikkuLLa piLLaigaLum
pOvAn pOginRArai pOgAmal kAththu
unnaik kUvuvAn vandhu ninROm
kOdhukalam udaiya pAvai! ezhundhirAi pAdipparai kONdu
mAvAi piLandhAnai mallarai mAttiya
dhEvAdhi dhEvanai chenRu nAm sEviththAl
AvAvenRu ArAindhu aruLElor empAvAi

padha padhArtham

kOdhukalam udaiya pAvai – O the girl who is of interest (to krishNan)
kIzh vAnam – the sky on the east side
veLLenRu – has dawned (became white),
erumai – buffaloes
siRuvIdu – released out for some time (in the early morning)
parandhana kAN – spread out (in the fields)
mEivAn – to grace (the grass with early morning dews),
mikkuLLa piLLaigaLum – (regarding) all other girls
pOgAmal kAththu – (we) stopped them from going
pOvAn pOginRArai – (who were) going, with going itself as the goal,
vandhu ninROm – and came and stood steadily (by your door step)
unnaik kUvuvAn – to call you;
ezhundhirAi – please get up
pAdi – (and) sing (kaNNan’s guNAs)
paRai koNdu –  and get paRai (instrument/mOksham) (from Him)
mA vAi piLandhAnai – who killed horse shaped kEsi
mallarai mAttiya – and who destroyed the wrestlers (chANUra-mushtika)
dhEvAdhi dhEvanai – and who is the head of nithya-sUris
nAm chenRu sEviththAl – if we went (to Him) and give our respects to Him
ArAyndhu – (He would) inquire (our needs)
A A enRu aruL – and He will say O!, and he would help us.


kIzh vAnam veLLenRu

“It is getting bright in the East, and you are still sleeping?” so saying, the gOpikAs are waking up this gOpikA.

“East has not become bright. You gOpikAs are looking in that direction, and the brightness in your faces is reflected in there – you are ‘thingaL thiru mugaththu chEi izhaiyAr (pAsuram 30) (faces are like the moon)’. So it is anyathA-gyAnam (mistaking one attribute for another); Is there some other sign of dawn?”

erumai chiruvIdu mEivAn parandhana kAN

“The buffaloes have spread out to eat grass with dews in the early morning; srI nandagOpar has got goats, cows, buffaloes etc., (if we delayed,) krishNan would go behind them – then whom will we see? Please get up”.

Her father (all the AzhvArs are considered ANdAL’s father (anju kudikku oru santhadhiyAy [upadhEsa raththinamAlai]), here it is referring to thoNdaradippodi AzhvAr) who sang to periya perumAL (srI ranga nAthan) ‘mEttiLa mEdhigaL thaLai vidum AyargaL‘ (the cowherd boys are taking care of the young cows), trying to wake Him up in thirupaLLiyezhuchchi. The daughter is also saying that the cows are already up, but she is trying to wake up a bhAgavatha (krishNan’s devotee); (better than AzhvAr waking up krishNan (periya perumAL) (AzhvArgaL tham seyalai vinji niRkum thanmaiyaLAi [upadhEsa raththina mAlai]).

ANdAL being a Brahmin girl is supposed to know about hOmam, etc., but she is talking about the early morning dew-grass (nunip pul) eating habits of buffaloes – similar to how her walk, talk and odour changed due to pretending like a gOpikai, she with perumAn‘s grace is also having the knowledge about these animals’ life.

The sleepy gOpikA replies, “It is the darkness that is spreading and drowning because of the brightness of your faces. They are not buffaloes; you are seeing that darkness and thinking that they are buffaloes. This is your viparItha-gyAnam (mistaking one thing for another); darkness would not be there in front of you who have sAthvIka guNa. So, this is not a sign of dawn”.

The gOpikAs ask, “We accept that all the signs we told so far are because of our misunderstanding; would you tell us why this is not yet dawn?”

“The gOpikAs from all of five lakh houses have not come here; only about a thousand gOpikAs have shown up. The rest have to wake up and come here, and that would be the sign of dawn of the day”.

In response,

mikkuLLa piLLaigaLum (all remaining gOpikAs of AyppAdi)

“Everyone except you, have been going”

“How come they did not call me”

“Because there were too many people, they did not know that you were not present; they are all going fast as they missed krishNan”

pOvAn pOginRArai (those who are going eagerly, and enjoying the journey)

“The srIvaishNavAs who after their life here would go in ‘archirAthi mArgam‘; akrUrar going to krishNa (for taking him to kamsa), and the people who go on thiruvEnKata (thiruppathi) yAththirai (journey), like how they think that the going (journey) itself is the prayOjanam (destiny), these gOpikAs are also going to krishNan.

“Where do I go if they all have already gone?”

pOgAmal kAththu  (we stopped them from going (without you))

all we had to tell all the gOpikAs was that You have not yet joined – they just stopped in their tracks (consistent with what they said in the 2nd pAsuram: sEyyAdhana seyyOm – won’t do what our purvAchAriAs have not done – will follow their ways), and they are waiting for you

unnaikkUvuvAn (to call you)

We stopped them, and to follow the norm, we came in front of your door and called you.

vandhu ninROm – we came here, and we stood by your bed; like how vibIshaNan came and stood steadily in the sky (to see SrI rAmAn)

“When so many gOpikAs are waiting ready to go, why did you come and stand in front of my house? You are Not ready to go Without me, but here I am, Not getting up from my bed or showing my face (not entertaining your idea of waking me up); are you not upset with me because of this?”

They reply,

kOdhukalam udaiya pAvAi

kOdhukalam: kudhUkalam (motivated/joyful/bhakthi about krishNan)

It is good for us to come to your house and go with You to see krishNan; you are one of his favorite gOpikAs, so if we are with krishNan when you are also beside Him, that would make our being with krishNan meaningful; we will also be in the good books of krishNan if He knows that we did not leave a devotee when going to Him;

pAvAi – we do these to that gOpikA who understands and also has got her mind accepted to pArathanthriyam (subservience to perumAn).

==> AzhvAr: In this 3rd pAsuram related to referring to gOpikA being woken up as AzhvAr – ANdAL saying ‘kOdhukalam udaiya pAvai‘ is referring to bhUdhaththAzhwAr. In his iraNdAm thiruvandhAdhi, bhUdhaththAzhvAr sang ‘dhEvAdhi dhEvan enap paduvAn mun oru nAL mAvAi piLandha magan‘, also ‘endhan aLavanRAl yAnudaiya anbu‘. In thiruvAimozhi 5-2-2, nammAzhvAr sang ‘ mAdhavan bhUtham‘ which too refers to kOdhukalam.


Please give us the greatness that it is we who came and woke you up, and then you woke up because of that.

Unlike that ‘peNNin varuththam aRiyAdhavan [nAchiAr thirumozhi 13-1] (He who does not understand woman’s sadness), you who understand it, would you still be lying down?

What is it that we would do if I woke up?”

pAdip paRai kONdu

The wealth that we are going to get now (going to krishNan) is nothing like any other wealth that we got till now; earlier the elders had said no to krishNa and no to gOpikAs for meeting each other; we all had to hide within our minds and hearts our affection for krishNan, and were very careful and afraid to show it out; but now all the people themselves have given us permission and also have requested krishNan to help us in this nOnbu. This is like opening the dam from our hearts – we are so thrilled and we openly sing and praise about krishNan – there is no stopping;

paRai – the instrument that is used as part of nOnbu – as far as the people are concerned; for us it is the krishNA anubhavam.

What would you sing about?”

mA vAi piLandhAnai

“We will sing about krishNan who split the mouth of asuran kEsi and saved us and saved Himself to give to us; the One who made Himself available to us to make fun of Him and to enjoy Him.

mallarai mAttiya

In mathurApuri He killed the two big fighters (wrestlers) for all the gOpikAs there to see and celebrate; we will also celebrate that here.

Inner meaning: the two fighters – our kAmam (our wants of materialistic things) and krOdham (anger when we don’t get what we wanted). krishNan will help kill these two.

krishNan cleverly moved away and let the two wrestlers fall against each other and die; srI rAmAnujar also would let the other sects argue against each other so that they would decide their own fate, and let the final winner come to him and lose; this is so that he would not have to waste too much time debating with each and every one).

dhEvAdhi dhEvanai

“He is the god for dhEvas, people, all beings, and non-beings; He went to mathurApuri and killed kuvalaiyApIda, chANUra mushitka, and got friends with the wealthy gOpikAs of mathurApuri – would He come and befriend us poor cowherd gOpikAs who cannot even tell the difference between their right and left hands?”


We will go to Him; He should have come to us and saved us (as a perumAn), but we will go and show Him how our viraham (missing Him) has eaten our body; He will feel bad for us and He will bless us;

chakravarthy thirumagan – only He went to all the sages, to mahArAjar (sukrIvan), and to vibIshanAzhvAn to bless them; in fact He felt bad that He did not go all the way to lankai to bless vibIhshanAzhvAn as they met only at the shore near thiruppullANi (dhivya dhEsam).

krishNan too, only He went to mAlAkArar in mathurApuri; we as the SaraNAgathAs are His property – only the owner worries about and cares for the property; the property does not worry; when perumAn gets us, He the owner feels happy, the property does not; in our case, since we are given gyAnam, we would feel happy when/that perumAn is feeling happy.

AzhvArs sent birds etc., as messengers to ask perumAn to come and see them; with a very high level of bhakthi towards perumAn they even did Udal (showing their being upset as part of being in love) with perumAn asking Him, the One who came to them, to go away.

Given all this, ANdAL says, if We Go there to Him, He will be so thrilled. He would not reject us thinking that His dhEvAdhi dhEvan. (Also, our going there to Him is the first stage, which we all will be in for a long time; as bhakthi increases and we get the stage of a mature SaraNAgathar, we will be like this sleepy gOpikA saying that let perumAn come and bless me; crossing even that is the azhvArs’ stage).

nAm sEviththAl

“If we go to Him (out of turn), will He avoid seeing us?”

“He would not (because of Him feeling bad for us). But if He did, we shall suffer like bharathAzhvAn did”.

(bharathan begged SrI rAman to go back to ayODhya and become the king – but SrI rAman did not agree; rAman felt bad for a very long time that He did not agree to bharathan even when it is bharathan who came and saw Him).

“He will be kind like how He was to the crow”

(the crow – kAkAsuran did apachAram (mistake) by hurting sIthA pirAtti. SrI rAman wanted to kill him, but pirAtti made him do saraNAgathi and rAman calmed down and let him go – out of his kindness).

He should bow His head for us because of His love for us, but if we did that to Him (அத்தலை இத்தலையானால் /aththalai iththalai AnAl) He would melt and accept us.

AvA enRu ArAindhu aruL

He would think “Aha! Aha! These gOpikAs live with the subservience that I would provide them mOksham, and so they have been waiting for me to go and meet them – it is my mistake that I let them come here to see me instead!” and He would be so kind to us and would feel so happy to see us, and would inquire (ArAindhu) about our well-being. So there is not anything wrong if we went to Him; only we have to hurry up. So please get up and quickly join us.

(also read as – AvA enRu ArAindhu aruLuvAn, kOdhukalam udaiya pAvai ezhudhirAi).

(That gOpikA also finally gets up and joins other gOpikAs; they go to the next house to wake up another gOpikA).

In this pAsuram, ANdAL wakes up yet another gOpikA and explains to her that they stopped many of the gOpikAs and came to her house so that they would be happy to see her joining them for going to krishNan; and krishNan would be happy to understand their eagerness that they came to see him, instead of the norm of waiting for Him to come to them.

English translation raghurAm srInivAsa dhAsan

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thiruppAvai – 07 – kIchu kIchu

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srImathE rAmAnujAya nama:
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In the second one of 10 wake-up pAsurams, they are waking up a gOpikA (who represents those) who knows bhagavath vishayam, but has forgotten about it now. She does not know that there is something better than bhagavath vishayam (i.e., knowing about and doing kainkaryam to emperumAn), which is bhAgavatha vishayam (i.e., knowing about and doing kainkaryam to the devotees of emperumAn).

[ Once, AtkONdavilli jIyar, who was a sishyA of emperumAnAr, had gone to see nanjIyar; nanjIyar prostrated and was standing, when this conversation happened: “I have not truly developed taste in bhagavath vishayam”;  “As an AchArya purusha, why are you thinking like this?”;  “True sign of interest in bhagavath vishayam is when we become very happy when we see bhAgavathAs (devotees)”. ]

==> This pAsuram refers to pEyAzhwAr. (At the end of this text, there is a detail about how this pAsuram refers also to kulasEkara AzhwAr (reverse order from periyAzhvAr)

கீசுகீசு என்றுஎங்கும் ஆனைச்சாத்தன் கலந்து
பேசின பேச்சரவம் கேட்டிலையோ பேய்ப்பெண்ணே
காசும் பிறப்பும் கலகலப்பக் கைபேர்த்து
வாச நறும் குழல் ஆய்ச்சியர் மத்தினால்
ஓசை படுத்த தயிரரவம் கேட்டிலையோ
நாயகப் பெண்பிள்ளாய் நாராயணன் மூர்த்தி
கேசவனைப் பாடவும்நீ கேட்டே கிடத்தியோ
தேசமுடையாய் திறவேலோர் எம்பாவாய்.

kIchu kIchenRu engum AnaichchAththan kalandhu
pEsina pEchcharavam kEttilaiyO pEippEnnE!
kAsum piRappum kalakalappa kai pErththu
vAsa naRum kuzhal Aichchiyar
maththinAl Osai padhuththa thayir aravam kEttilaiyO
nAyagap pEN piLLAi nArAyaNan mUrthi
kEsavanaip pAdavum nI kEttE kidaththiyO
thEsam udaiyAy thiRavElor empAvAi

padha padhArtham
pEi peNNE! – you, the one without proper mind (even though you know the taste of bhagavath vishayam)
Anai-ch-chAththan – bharathvAja birds named valiyan (king crows)
kIchu kIchu enRu – (birds) making kIch sounds
engum – in all the directions
kalandhu pEsina – and are talking among themselves
kEttilaiyO – did you not hear that
pEchchu aravam – sound of their talking?
Aychchiar – (also) gOpikAs
vAsam narum kuzhal – (with) hair in their head with very good fragrance, (and with their)
kAsum – garland made with the shapes of kAsu (round coins-like) (அச்சுத்தாலி)
piRappum – and long garland made with the shapes of flower buds (முளைத்தாலி)
kalakalappa – these are making sound touching each other
kai pErthu – (as the gOpikAs) move their hands,
Osai padutha – and also noise is made
maththinAl – when using the churn stick,
thayir aravam – and the sound of curd
kEttilaiyO – did you not hear (them)?
nAyaga peN piLLAi – You who is the head of us gOpikAs!
pAdavum – as we sing
nArAyaNan mUrthy kEsavanai – about kaNNan who is the avathAram of nArAyAnan
nI kEttE kidaththiyO – are you still lying down?
thEsam udaiyAy – Oh the one with great thEjas,
thiRa – open your door.


The gOpikAs said “The day is dawning, so you wake up”; this gOpikA inside also asked “How do you say it is dawn. I don’t see any signs”. Now they reply,

kIchu kIchu enRu engum Anai-ch-chAtthan

“The Anai sAtthan bird (sparrow) is making the ‘kIchu kIchu’ sound” (which sounds like a baby’s sweet talk (மழலைப் பேச்சு (அநக்ஷர-ரஸமாயிருக்கை))

“Just one bird making noise doesn’t make it a dawn. It may be your house’s bird.”

“They are everywhere” (engum)

“You would have triggered them from their sleep”

“No, not because of us, they got up by themselves and they are making sound by themselves”

“How do you say that”,

kalandhu pEsina pEchchu aravam kEttilaiyO

“They are talking together, that is how we know. There are many birds and they are talking to each other”

“They were together the whole night, why are they talking to each other now”

“They would be separated during the day, they are talking to each other so that they could use that to sustain the day. Their sound makes it clear that they are not feeling too good about the separation; like how someone going away for 6 months into the sea would want to spend more time with his wife, these birds are also talking and being with each other. Have you not heard them? Dwelling in the thoughts of krishNan, you have not heard the birds”

Inner meaning: If a devotee were to go somewhere from the group of devotees, then these people would talk to each other to reduce their angst about that separation, and will think about it until that devotee returns; have you not heard them talking to each other?

pEip peNNE

She does not get up, saying You would always talk like this”.

They say “Knowing about bhagavath vishayam and bhAgavatha vishayam, you are still not getting up? You don’t have the gyAnam?”

“Instead of talking about what I lack, talk about the signs of dawning”

==> AzhvAr: In this pAsurm, pEi pEnnE refers to ‘pEi AzhwAr‘.  With his ‘thiruk kaNdEn [mUnRAm thiruvanthAdhi]’ he talked about seeing the nAyagan (perumAn); his other pAsurams talk about krishNan’s sEshtithangaL (activites), and about krishNan marrying nappinnai pirAtti after fighting with the bulls.

kAsum piRappum (chain/garland made of coins, chain/garland made of those shaped like flower buds)

The coins, etc., from the chains worn in the women’s necks;

Inner meaning: thirumanthram, dhvayam and charamaslOkam (which we get from our AchAryan during samAshrayaNam) are heard together, and people are realizing their nature of being properties of emperumAn.


(gOpikAs) are making noise together when they are churning curd using the churning rods.

kai pErththu

and they are getting tired after churning. Tired because they are so rich with a lot of curd; due to their gentleness, it feels like churning a mountain; tired in their mind may be because krishNan is not around; actually may be because krishNan says that He would help them churn, and He sits opposite a gOpikA, and while the gOpikA tries to churn He holds her hands and does not allow her to churn freely because He does not want her to make curd into buttermilk (he likes curd; mOrAr kudam urutti [siriya thirumadal]), so her hands get tired.

vAsa naRum kuzhal Aichchiyar

because of exhaustion, their hair locks get undone and that sends sweet fragrance to fill everywhere.

maththinAl Osai paduththa thayir aravam kEttilaiyO

like how the ocean was churned making huge noise, these gOpikAs are churning curd and you are not hearing that great sound? The gOpikAs are losing themselves in the beautiful eyes of krishNan and are singing in praise of that, and they are churning this curd with all their efforts; their chains are making the clinging  noise, and all these sounds are becoming greater and greater and hitting the other worlds, and you are saying you don’t hear any sound!

Inner meaning for the above two phrases: srIvaishNavAs who are ananyArha sEshabUthars (they know that they belong to nArAyaNan emperumAn, and to emperumAn only), who understand the wonderful fragrance of bhagavath vishayam (about perumAL), wish well for the samsAris who are the chEthanars (beings with gyAnam that they belong to perumAn) to recite the 4000 divya prabhandham – are you not hearing them reciting the prabandhams?

The gOpikA still does not get up, and says, “In this thiruvAyppAdi the people’s nature is to churn butter all the time, especially with krishNan doing avathAram here, there is no dearth of cows or milk, so I don’t think this is dawn”.

nAyagap peN piLLAi

First they called her as ‘pEip peNNE’, now they are calling her as ‘nAyagap pEn PiLLAi’ – both of which imply the same, that she is loved by all these gOpikAs;

a rich girl of high status who is talking against all their responses, and not getting up from the bed, even though she is the center-piece of all these gOpikAs.

She still does not say anything, so they say:

nArAyaNan mUrthy kEsavanaip pAdavum nI kEttE kidaththiyO

even after our singing praises (pAdavum) about nArayanan (perumAn who without showing himself is helping us and saving us),

who is born here due to his simplicity (mUrthy),

who being visible to us here in AyppAdi, who is getting rid of enemies (anything in us that prevents us from doing kainkaryam to him) [kEsavanai],

and listening to (kEttE) all the greatness of perumAn,  you are enjoying our songs (like patting in the lap when enjoying some songs),  by lying down in bed (kidaththiyO)?

kEttE kidaththiyO – You are lying down as if our words are what would sustain your life;

They are using the word ‘kEsavan‘ to get her to quickly get up in alarm, as ‘kEsavan‘ would remind her of the danger that came to krishNan in the form of the asuran kEsi. But she still does not get up, thinking that krishNan has killed that kEsi, so there is no danger for Him.

“We thought that if we sang about kEsavan, you would get up immediately, and how janakan thirumagaL (jAnaki) went quickly and hugged chakravarthy thirumagan (srI rAman)* we thought you would also quickly go with us to hug krishNan. But you are feeling better because of realizing that there is no fear of kEsi, and sleeping with your hands on your chest (that is, without any worry).

(* When living in the forest, when srI rAman killed kara-dhUshaNAs and 14,000 rakshasas and came back to their place in the forest, sIthA pirAtti upon seeing SrI rAman back with blood/wounds all over His body, she quickly went and hugged Him with love and affection).

(People who are following karma, gyAna, or bhakthi yOgas to reach srI vaikuntam have to be very careful (so, they are worried) to make sure that they are following all the procedures for the yOgas properly. If they are not followed properly, then they would have to take more births to complete it properly and then only could they attain mOksham. But in the case of SaraNagathAs (those who have done samAsrayaNam / surrender), they have left all the efforts to perumAn Himself (through their AchAryan) to take care of getting them mOksham, so they don’t have any worries whatsoever because they are assured of mOksham – so they sleep with their hands on their chest (no worries)). [மார்பிலே கை வைத்து உறங்கப் ப்ராப்தி]

thEsam udaiyAy thiRa

O pretty and beautiful girl, O the girl who looks so bright due to thinking about krishNan, please open the door for us to see that beauty and get the same gyAnam about krishNan, and quickly join us. Open the door and let the flood of your happiness (of thnking about krishNan) hit us.

(That gOpikA finally gets up and joins other gOpikAs to go to the next house to wake up another gOpikA.)

How this pAsuram is also addressing kulasEkara AzhwAr:

This AzhvAr was a king, with great devotion to srI rAman – when he listens to the story of SrI
 rAman getting ready for the war against rAvaNan, he would get up and enter into the sea thinking that he should go and help rAman in the war. In his palace there were a lot of srIvaishNavas taken care of by kulasEkaran. The ministers were jealous and they stole some gold coins and put the blame on those srIvaishNavas; kulasEkaran asked to bring a pot with a snake in it and put his hand inside the pot without any fear to prove that the srIvaishNavas would have never done such a thing.

kalandhu pEsina pEchchu-aravam kEttilaiyO pEipeNNE (Hey kulasEkarA, the ministers are talking among each other scheming to get these srIvaishNavas, do you hear that?)
kAsum piRappum kalakalappa kai pErthu (kudap pAmbil kai ittu) [you had put your hands inside the pot that had the coins making noise and with the snake in it.

aravam kettilaiyO – aravam – snake

nAyagap peN piLLAi – the leader or the central person – kulasEkara AzhwAr is in the middle of the list of AzhwArs.

kEsavanaip pAdavum (kulasEkarAzhwAr‘s first pAsuram was about kEsi as well)

pAdavum nI kEttE kidaththiyO (kulasEkarAzhwAr wanted to go join the fight to help rAman). You would not sit idle after hearing about rAman.)

pEippeNNE – Azhwar has sung ‘pEyanE enakku yAvarum yAnumOr pEyarE evarkkum. ‘ in nAyikA bhAvam

thEsamudaiyAi – you who wants a thEsu (thEjas/ form) – kulasEkara AzhwAr wanted to be in any form which would be related to perumAn – UnERu selvaththu udan piRavi yAn vENdEn … emperumAn pon malaiyil EdhEnum AvEnE.


In this pAsuram, ANdAL and other gOpikAs wake up a girl who knows a bit of bhagavath vishayam, but has forgotten about it and lying in bed; gOpikAs come there to wake her up and remind her about bhAgavatha vishayam; some gOpikas did not get early as they were lying in bed and enjoying on their thoughts on krishNan.

English translation raghurAm srInivAsa dhAsan

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thiruppaLLiyezhuchchi – Introduction (avathArikai)

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srImadh varavaramunayE nama:

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periya perumAL – srIrangam

thondaradipodi-azhwar-srirangamthoNdaradippodi AzhwAr – srIrangam

Based on introduction given by nanjIyar and periyavAchchAn piLLai

nanjIyar‘s introduction

As mentioned in “anAdhi mAyayA supthO yadhA jIva: prabudhyathE” (அநாதி மாயயா ஸுப்தோ யதா ஜீவ: ப்ரபுத்யதே – when the jIvAthmA awakes from the sleep of ignorance) , periya perumAL blesses vipranArAyaNan out of his causeless mercy and wakes him up from ignorance. Being blessed with divine knowledge, AzhwAr realizes that periya perumAL is both prApyam (goal) and prApakam (means) and reveals the same through thirumAlai. After that, wanting to serve periya perumAL, AzhwAr sings thiruppaLLiyezhuchchi to wake emperumAn up (roles reversed now – first emperumAn woke AzhwAr up and now AzhwAr wakes emperumAn up).

Once it is understood that goal and means are bhagavAn only, naturally one will constantly meditate on and enjoy bhagavAn‘s divine sleep, divine assembly and ones own kainkaryam by preparing garlands to bhagavAn. ANdAL nAchchiyAr enjoyed this aspect in thiruppAvai 23  “mArimalai muzhainjil” (மாரிமலை முழைஞ்சில்). nammAzhwAr established ultimate kainkaryam to bhAgavathas in thiruvAimozhi 8.10 decad “nedumARkadimai” (நெடுமாற்கடிமை), instructed the essential principles for the people of this world in thiruvAimozhi 9.1 decad “koNda peNdir makkaL” (கொண்ட பெண்டிர் மக்கள்) and revealed his great desire to serve emperumAn after waking him up in thiruvAimozhi 9.2.3 pAsuram “kidantha nAL kidanthAy” (கிடந்த நாள் கிடந்தாய்). viswAmithra rishi also woke srI rAma up as mentioned in srI rAmAyaNam, bAla kANdam – 23.2 “kausalyA suprajA rAma …” (கௌஸல்யா ஸுப்ரஜா ராம …). Along the same lines,  thoNdaradippodi AzhwAr also observes the beauty of periya perumAL waking up and wanting to serve him, sings thiruppaLLiyezhuchchi.

Adhithya (sun) appears in the udhyagiri (mountain in the eastern side). Giving up their pride, dhEvAthAs and kings arrive at the south side of the temple with raw-materials required for thiruvArAdhanam. Seeking out for the merciful vision of emperumAn, they push each other and stand infront of emperumAn. AzhwAr too requests emperumAn (who is the protector of all, husband of srImahAlakshmi, one who is very attached to his devotees and one who is approachable by all) to engage him in his kainkaryam. Just like some people will show their kids and earn their livelihood, AzhwAr shows the presence of dhEvathAs  (who are looking for material benefits) and request his desires (kainkaryam) to be fulfilled.

Thus ends nanjIyar‘s introduction to this dhivya prabandham.

periyavAchchAn piLLai ‘s introduction

thoNdaradippodi AzhwAr initially being ignorant about svarUpa (true nature of oneself), upAya (means) and purushArththa (goal), considering his dhEham (body) as AthmA (himself), was engaged in wordly pleasures and also engaged his acquaintances to be like that. periya perumAL, out of his causeless mercy, revealed his divine beauty to AzhwAr, eradicated AzhwAr’s worldly desires and stimulated AzhwAr’s attraction towards him. AzhwAr too, approaches periya perumAL with the intent of serving him. But periya perumAL (being archAvathAra emperumAn), does not physically interact with him and just stays lying down.

But him lying down (pretending to be sleeping) does not mean that perumAL ignores AzhwAr since AzhwAr is dear to him. As emperumAn is sudhdha sathvam (pure goodness), it cannot be said that perumAL is lying down due to indigestion or due to thamO guNam (laziness/lethargy). But it is due to to AzhwAr

  • being fully realized about the inappropriate state of material existence for the true nature of jIvAthmA,
  • being fully realized about the true nature of jIvAthmA which is to be a servitor of bhAgavathas
  • having full knowledge about matter and soul
  • having full control over his own senses
  • having no attachment towards other upAyams such as karma, gyAna, bhakthi yOgams, etc

periya perumAL is lying down in srIrangam meditating on getting a dear devotee like AzhwAr, considering his own greatness which reformed AzhwAr and thinking about how to bring all other jIvAthmAs to the same level of AzhwAr.

Just like srI rAma never had good sleep while being separated from sIthA pirAtti, periya perumAL also was having sleepless times when not having AzhwAr as his devotee. But once, AzhwAr became fully devoted to perumAL, perumAL also started sleeping peacefully. Since AzhwAr is so attached to kainkaryam and cannot think about anything else, just like viswAmithra woke srI rAma up (we have already seen “kausalyA suprajA rAma” slOkam), sIthA pirAtti woke srI rAma up as mentioned in srI rAmAyaNam, sundhara kANdam 38.25 “samayA bOdhitha: srImAn” (ஸமயா போதித: ஸ்ரீமாந்) and ANdAL woke kaNNan emperumAn up in thiruppAvai 17 “umbar kOmAnE uRangAthezhundhirAy” (உம்பர் கோமானே உறங்காதெழுந்திராய்), AzhwAr to wakes periya perumAL up saying “arangaththammA paLLiyezhuntharuLAyE” (அரங்கத்தம்மா பள்ளியெழுந்தருளாயே) in this prabandham and requests emperumAn to engage him in kainkaryam to bhAgavathas in the end saying “thoNdaradippodiyennum adiyanai aLiyanenRaruLi unnadiyArkku AtpaduththAy” (தொண்டரடிப்பொடியென்னும் அடியனை அளியனென்றருளி உன்னடியார்க்கு ஆட்படுத்தாய்).

The reason for AzhwAr forcefully waking emperumAn up to engage in kainkaryam is because, AzhwAr knows that kainkaryam (service) for the full pleasure of emperumAn is the ultimate goal. iLaiya perumAL (lakshmaNa) said “aham sarvam karishyAmi jAgrathas svapathascha thE” (அஹம் ஸர்வம் கரிஷ்யாமி ஜாக்ரதஸ் ஸ்வபதஸ்ச தே) in srI rAmAyaNam, ayOdhyA kANdam 31.25 – I will do all types of service to you while you are awake and sleeping. nammAzhwAr said in thiruvAimozhi 3.3.1 “ozhivil kAlamellAm udanAy manni…” (ஒழிவில் காலமெல்லாம் உடனாய் மன்னி…) – one should do all kainkaryams at all places, all times, all aspects and that too purely for his pleasure only as mentioned in thiruvAimozhi 2.9.4 “thanakkEyAga enaikkoLLumIdhE” (தனக்கேயாக எனைக்கொள்ளுமீதே) – engage me in your service only, purely for your own pleasure.  Even while doing, kainkaryam should be done after receiving the orders from emperumAn as iLaiya perumAL requests srI rAma in srI rAmAyaNam, AraNya kANdam 1.57 “kriyathAmithi mAm vadha” (க்ரியதாமிதி மாம் வத) – you order me to construct the hut (which is pleasing to you and sIthA pirAtti). AzhwAr too says to emperumAn in thiruvAimozhi 8.5.7 “mugappE kUvip paNi koLLAy” (முகப்பே கூவிப் பணி கொள்ளாய்) – call me in the front and engage me in your kainkaryam. Thus, AzhwAr wakes emperumAn up informing him that the day has dawned and requesting him to engage him in kainkaryams.

Finally, periyavAchchAn piLLai, highlights the difference between thirumAlai and thiruppaLLiyezhuchchi. Let us see them now.

  • In thirumAlai, perumAL woke AzhwAr (who has been in samsAram since time immemorial) up from ignorance. Here, AzhwAr wakes perumAL (who is mesmerized due to great love towards AzhwAr) up.
  • In thirumAlai, AzhwAr glorifies vAchika kainkaryam (45 – punkavithaiyElum empirARkiniyavARe – performing service by singing, speaking, etc). Here, AzhwAr glorifies kAyika kainkaryam (10 – thodaiyoththa thuLavamum kUdaiym polinthu thOnRiya thOL – performing physical kainkaryam like maintaining flower gardens, making garlands, etc).
  • In thirumAlai, he received the kainkaryam which is dear to emperumAn (45 – empirARkiniyavARe). Here, he prays for kainkaryam which is dear to bhAgavathas (10 – adiyArkkAtpaduththAy).
  • In thirumAlai, emperumAn‘s efforts are highlighted (in reforming AzhwAr). Here, the results of such efforts are highlighted.
  • In thirumAlai, AzhwAr requests emperumAn to acknowledge and bless him (37 – eLiyathOraruLumanRE enthiRaththu). Here, he matures and desires for more glories to emperumAn (9 – avarkku nALOlakkamaruLa).

Thus ends periyavAchchAn piLLai‘s introduction to this dhivya prabandham.

adiyen sarathy ramanuja dasan

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thiruppAvai – 05 – mAyanai

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srImathE rAmAnujAya nama:
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One of the gOpikAs of AyppAdi who has joined to go for the nOnbu asks, “We are so eagerly preparing for the nOnbu; will we be able to complete it without any problems? Wouldn’t the karmAs that we have accumulated over all these births give us difficulties and prevent us from completing this nOnbu (getting together with krishNan)?  vasishtar, such a great gyAni, prepared and planned for the pattAbishekam of srI rAman to become the king, but that did not happen at that time. We are such small people compared to him; how will our plans for nOnbu be completed?

One of the girls who has the gyAnam (knowledge) on vEdhas replies as this pAsuram: “it is not that we have to get rid of all the pApams/karmA before we start this nOnbu; if we want bhagavath anubhavam (experiencing togetherness with and kainkaryam to krishNan), these karmAs will go away by themselves; if we do kainkaryam (mAnasa, vAchika, kAyika) and SaraNAgathy, all the pApams will go away by themselves; so do not hesitate or discontinue by thinking about our ineligibility or karmAs. Say the name of krishNan (who is described in this pAsuram), then all the previous karmAs, and, all the new karmAs will burn to ashes like cotton balls in fire. It is similar to how the illness go away when someone happily drinks milk mixed with medicines in it.”

(krishNan did not care about his promise of not using any weapon during the kurukshEthra war  when bhIshma attacked arjuna;  sr rAmar without getting crowned went to the forest in order for mahArAjar (sukrIvar) and vibIshanAzhvAn to get their crowns. For the saraNAgathAs (those who have surrendered to Him, associated with Him), He will change our karmAs and help us be with Him and do kainkaryams).

In the case of vasishtar, he did the planning – in our case we have left it to krishNan to help us complete this nOnbu – if krishNan plans then it will succeed.

“Say the name of mAyan, vada madhurai maindhan, thUya peru nIr yamunai thuraivan, Ayar kulathil thOnrum aNi vilakku, thAyai kudal viLakkam seidtha dhamOdharan; (then) past karmAs and future ones would be burnt like cotton on fire.”

This pAsuram has the inner meaning related to samAsrayaNam.

மாயனை மன்னு வடமதுரை மைந்தனைத்
தூய பெருநீர் யமுனைத் துறைவனை
ஆயர் குலத்தினில் தோன்றும் அணி விளக்கைத்
தாயைக் குடல் விளக்கம் செய்த தாமோதரனைத்
தூயோமாய் வந்து நாம் தூமலர் தூவித்தொழுது
வாயினால் பாடி மனத்தினால் சிந்திக்கப்
போய பிழையும் புகுதருவான் நின்றனவும்
தீயினில் தூசாகும் செப்பேலோர் எம்பாவாய்.

mAyanai mannu vada madhurai maindhanai
thUya peru nIr yamunai thuRaivanai
Ayar kulaththinil thOnrum aNi viLakkai
thAyaik kudal viLakkam seidha dhAmOdharanai
thUyOmAi vandhu nAm thU malar thUvith thozhudhu
vAyinAl pAdi manaththinAl sindhikka
pOya pizhaiyum pugu tharuvAn ninRanavum
thIyinil thUsAgum seppElOrempAvAi

mAyanai – one who performs wonderful deeds
mannu vada-madhurai maindhanai – king of vadamadhurai that is having ever present bhagavath sambandham
thUya peru nIr – one having divine and ever deep water
yamunai thuraivanai – who plays in the bank of river yamunA
Ayar kulaththinil thOnRum – who was born in the cowherd group
aNi viLakkai – who is like a divine dheepam (lamp),
thAyaik kudal viLakkam seidha – who made his mother yasodhA’s womb meaningful
dhAmOdharanai – emperumAn who let himself be tied by a small rope,
nAm – we who are open to Him approaching us
thUyOmAi vandhu – [to such emperumAn] (we) came with purity
thU malar thUvi – submit good flowers,
thozhudhu – and prostrate,
vAyinAl pAdi – sing his names to our mouth’s content,
manaththinAl sindhikka – meditate in our mind;
pOya pizhaiyum – and the pApams that we committed (before getting bhagavath sambandham)
pugu-tharuvAn ninRanavum – (after such sambandham, the) pApams that we commit without realizing
thIyinil thUsAgum – will all burn away like the cotton placed in fire
seppu – so, sing His names.



Continuing with previous pAsurams in which they sang about perumAn in different lOkams/avathArams/dhivya dhEsams, here they are singing about the mAyan that is referring to srIvaikuNtanAthan in paramapadham. This is parathvam (his Supremacy, one of his kalyANa guNas (auspcious qualities)).

perumAn who happily lives in srIvaikuNtam, with so much of aiSvaryam that the dhEvAs find it hard to see Him directly, it is hard to explain or think about, He is such a mAyan; He has now come, and stayed here in dhEvaki’s womb for 12 months, and as a boy He is playing with all gOpikAs and cows – that is the paramapadhanAthan’s simplicity (sowlabhyam).

He was born here as krishNan with his changu and chakram.

(To avoid being scared of His parathvam, one thinks of His sowlabhyam; in order to avoid belittling His simplicity, one contemplates His parathvam).

mannu vada-madhurai

mannu – mathurApurI, has always had perumAn‘s sambhandam. srI vAmana avathAram did a long penance in this place of sidhdhASramam; chathrugnAzhvAn took care ruling this place after winning lavaNAsura and other asurAs, and so perumAL is fond of this place; (now krishNan – for butter, ghee, milk, and, the gopikAs).

vada-madhurai: like paramapadham this place is also famous because of perumAn‘s association; since He came here out of love, they celebrate this place; this place is a means (prApakam) to see Him; this place itself can be the goal/prApyam (because of perumAn’s presence).

maindhanai  – (say the name of the) ‘son’ (krishNan) who is having majesty/strength.

(talk/sing the glory of) krishNa (avathAram) who had the strength by which He removed the chains on His parents’ legs; He is the king; showed His beauty and pulled everyone to His side; smart. Becoming younger every day because of happily helping the gOpars.

thUya peru nIr yamunai thuRaivanai

This great yamunai river can even let us forget about the virajA river (which is the river one crosses near srI vaikuntam in order to go into srI vaikuntam); when vasudhEvar wanted to cross the yamunai river to go to thiru-AyppAdi, she after touching krishNan’s lotus feet gave way for vashudhEvar;

With krishNan and gOpikAs doing rAsakrIdai (play in the water) in the yamunai river, playing near it, gurgling and spitting in it, this river has become clean/pristine as well. (thUya).

(This is unlike river gOdhAvari which due to fear of rAvaNA, did not reveal that sIthA pirAtti was taken by rAvaNA, even though thAyAr had requested the river to inform rAma).

yamunaith thuRaivan – rAsakrIdai happened in this place; this is where gOpikAs get into trouble by krishNan; His identity is associated with the banks of yamunA.

thuRaivan – the lead (krishNan) of that land; leader of the AyppAdi girls;

==> AchAryan srI parAsara bhattar said: They are referring to krishNan indirectly by saying yamunaith thuRaivanai because the thiru-AyppAdi gOpikAs are afraid that if they said the name krishNan then kamsan might hear it and cause danger to Him.


Ayar kulaththinil thOnRum (m)aNi viLakkai

Having mentioned ‘mAyan’ above in this pAsuram to imply perumAn in paramapatham, now ANdAL is implying that krishNan in their cowherd crowd is better in displaying His guNams – like the brightness of a lamp in a dark room; this also matches with ‘vada madhurai maindhanai‘ of this pAsuram;

(thOnRum) He does not have the limit of being born out of a womb.

(thOnRum) – he was born in mathurApuri but He came here to thiruvAyppAdi (so Ayar kulaththinil thOnRum).

(m)aNi viLakkai – he is a mangaLa dIpam (auspicious lamp) in thiurvAippAdi.

Ayar kulam – all the bhagavatha group who consider only Him as their means (to attain Him).

thAyaik kudal viLakkam seydha dhAmOdharanai

People appreciate his mother yasOdhai for giving birth from her womb to such a wonderful child; the child got that good name for his mother;

Women would have lines in their stomach after giving birth – here yasOdhai is having such lines which is a great mark for having given birth to krishNan.

dhAmOdharanai: tied by the தாம்புக் கயிறு –  by letting her mother tie him with the rope, he got the people to appreciate yasOdhai for giving birth to such a wonderful obedient child.

Like how we cannot become independent of perumAn, perumAn too cannot untie our relationship with Him. If we follow this relationship with perumAn, then we will be untied from samsAram.

dhAmOdharanai: because of tying the rope in his hip, the marks are always present on krishNan. When he jumps from one branch to another while playing, his dress moves aside and the gOpikAs look at those marks and make fun of him; that is why namperumAL (uthsavar, srIrangam, who is kaNNan himself) is always wearing dhOti around his hip (to hide the lines/marks) – said AchAryan nanjIyar.

If we think of this simplicity of him, then the ties of our samsAram would be removed.

The marks that sEshans (who have done bhaghavath samAsrayaNam) have their marks on their shoulders (கோயிற் பொறியாலே ஒற்றுண்டு); the sEshi (perumAn to whom we are sEshans) has got his marks from the rope as he allows himself to be tied by the sEshans’ bhakthi;  he shows his marks and gets us to have and show our marks (in our shoulders) – said bhattar.

thUyOmAi vandhu nAm

The gOpikai with the vEdha gyAnam says this: Do not see whether we are eligible/good enough to go and do the nOnbu, to be with krishNan, to do samAsrayaNam through AchAryan; Willing to come as you are is good enough, no need to search for any purity than that, because bhagavath sambandham (association with perumAn) does not concern your purity.

AyppAdi people don’t know how to fully bathe and keep themselves clean; they are purer with krishNan’s friendship.

vibIshaNAzhvAn did not bathe in the sea before going to see chakravarthy thirumagan to do saraNAgathi; arjunan in kurukshEthra did not bathe before getting charama slOkam (sarva dharmAn…) from krishNan in the middle of the battleground; dhraupathy did not bathe (she was in her monthly periods) when doing saraNAgathi to krishNan; For doing saraNAgathi these are not important, nor one has to earn any qualification – only the acceptance that we are ever dependent on perumAn, that we are his sEshans is important.

(vandhu nAm) – the norm is for Him (krishNan) to come to us and save us from this samsAram, but he will see us coming to him.

perumAL told guhan that He himself should have come to meet him instead of guhan coming to Him; he told that he feels ashamed for letting the dhandakAraNya rishis (in the forest) come see Him instead of him readily going t them and taking care of their problems;

so why should the gOpikAs go to him instead of waiting for him to come?  When being confident about upAyam (the means – perumAn; he is the means, so he should try to come and save us) it makes one think to stay put and wait for him;  the desperation about reaching upEyam (goal/destiny – that is also perumAn) makes us to go to Him if he has not yet showed up.
thU(ya) malar – (thUya: pure/noblemalar: flower) – The flowers given for kainkaryam without expecting anything in return (ananya-prayOjanam); not bought from the store in a plantain leaf, but by getting the flowers and putting some small effort to make it;

Like mAlAkArar’s flowers that he gave to krishNan in vada-madhurai.

Like AzhwAr said ‘sUttu nan mAlaigaL thUyana Endhi’, this is also given without expecting anything in return.

perumAn also does not see what we give, but sees the affection in our heart for him.

pathram pushpam…   He does not see the size of our kainkaryam because there is nothing that is too big in this world for him, and mainly because no kainkaryam is small for him. He only sees our affection/bhakthi/care.

thUvi – sprinkle/throw the flower in his lotus feet (without worrying about the procedure?).  [kAyika kainkaryam (one of the 3 types of kainkaryams)]. Can they throw the flowers like that instead of properly submitting them to Him? Their love for Him makes them not consider these formalities;

like how ALavandhAr also said that we do anjali just once with our hands without even properly putting them together (கோணல் மாணலாக ஒரு முறை பண்ணிய அஞ்சலி), and perumAn accepts even that as an anjali and his heart melts for us.

thozhudhu – do anjali (joining both the hands, kai kooppi) – offering ourselves – such that He would melt by seeing our affection. The reason for / use of, being born with our arms and hands (is to do anjali).

dhraupadhi’s anjali made krishNan feel so much indebted that he was never satisfied even after helping her so much;

Because he is such lover of us heroines, he would want to do anjali to us; or if He does Anjali and we the gOpikAs don’t reciprocate, then the gOpars would fear that this nOnbu is not happening appropriately; so for their sake the gOpikAs do the anjali.

vAyinAl pAdi – The use of being born with our mouth and voice is to say his thiru nAmams (perumAn‘s names). [vAkku kainkaryam].

In addition to going to you, we also sang your names;

Everything starts with thinking in the manas, but we praise you with all three apparatus, hands, mouth, and manas; our hands and mouth are going to you ahead of manas – such is our eagerness.

manaththinAl sindhikka – The use of having our manas (mind/thoughts). [mAnasa kainkaryam]. It is important to use the mind when singing His names.

So it is talking about using all the three (hands, mouth, and mind) equipment and falling on him.

pOya pizhaium(,) pugu tharuvAn ninranavum

The pApams of the past (before samAsryaNam), and the pApams of the future (from the time of samAsrayanam) …..

thIyinil thoosu Agum – ( thUsu: cotton (ball) )

….. (pApams) will vanish like how the cotton (ball) will burn in the fire and vanish.

If we regularly drink milk containing all the required medicinal items we will get rid of ailments. In the same way, as we keep doing bhagavath anubhavam, all our pApams would vanish.

seppu: say.  (connects to :  thAyai kudal viLakkam seidha dhAmOdharanai seppu). Say the name of dhAmOdharan. Relates to kAyikam, vAk, and manas kainkaryams, and his sowlabhyam (simplicity).

English translation Raghuram srInivAsa dAsan

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thiruppAvai – 06 – puLLum silambina kAN

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This is the 6th pAsuram in thiruppAvai.

‘In ay ayndhum ayndhum (5*5 + 5) aRiyAdha mAnidarai..’, this is the start of the 2nd 5 pAsurams.

The first pAsuram of thiruppAvai (mArgazhi thingaL) is like an introduction to all the 30 pAsurams. The first five pAsurams of thiruppAvai are also like an introduction, talking about nArAyaNan as our only savior, that the goal of every being is to reach Him, what one would do and not do while living here, what good will happen to the world, how the rain would help, and so on.

Summary of the first 5 pAsurams :

In the 1st pAsuram, goal is to be with emperumAn; He can be reached only by His help (He is the means); those who are interested in that destiny are the eligible ones to be involved in that ‘means’;  so it showed the nature of destiny, goal, and the people eligible for it.

In the 2nd pAsuram –  for such people, it shows the activities that can be performed by them who have got the karaNams (body, indhriyas, etc.,) that are always inclined to do some activity; and for spending time meaningfully (kAlakshEpam), and what we should do based on our interest in Him;

In the 3rd pAsuram – they wanted good things to happen to those who helped them in their bhagavath anubhavam;

In the 4th song – it says that even dhEvathAs would help us who are dhEvathAnthara-sparsa-rahithar (not having any association with demigods),  ananya-prayOjanars (not asking for any other things from Him, other than Himself), bhagavathEka pravaNar (belonging only to Him), and involved in the items related to bhagavath anubhavam.

In the 5th pAsuram – it says that the bhagavath anubhavam of ours itself would prevent the enemies of such anubhavam.

So, (ஆக,), in the last 5 pAsurams, she talked about the ways and means of getting immersed in the krishNa anubhavam; then in the next 10 pAsurams coming up, she sings about those who use these ways and means for getting krishNa anubhavam.

In the next ten starting with this puLLum silambina-kAN pAsuram, ANdAL has written the pAsurams as if she is waking up 10 gOpikAs of thiruvAyppAdi who wish to go and do nOnbu with krishNan’s help.

Previous day evening, krishNan had asked all the gOpikAs to go to their homes and sleep and then meet early in the morning to start the nOnbu; he had also gone home (nappinnai pirAtti thirumALigai) to sleep.  ANdAL is pretending that some of those gOpikAs who woke up very early next day are trying to wake up the remaining gOpikAs to go with them. These gOpikAs who are inside their houses were just not able to sleep as they have been eagerly waiting to go to krishNan, thinking about how that experience would be, finally they are just lying down in their bed and dreaming about it.

(ANdAL would have wished to wake up all the 5 lakh girls to go with Her to be with krishNan, and would have written 5 lakh pAsurams too! We consider the Ten girls to represent all of us) .

When anything is related to enjoying about emperumAn, and doing kainkaryam to Him to make Him happy, it is much better to go with all other people who have also accepted the fact that they are the sEshans (devotees/slaves/subservient) of emperumAn.


When each one has got the main requirement of love for Him, and the means for doing the activities/kainkaryam, and having access to krishNan for enjoying, and the time being suitable and private, having permission from the elder gOpars, why should they not just go alone and enjoy with krishNan? why are they waking up each other?

— Like one needs company when stuck in cyclone, they are immersed in the anubhavam of krishNan (similar to AzhwArs singing: kAlAzhum nenju azhiyum – [periya thiruvandhAdhi-34]), uyir kAththu Atcheymmin [thiruvAimozhi 10-7-1], and Azhiyodum ponnAr-sArngam-udaiya adigaLai innAr-enRu-aRiyEn [periya thirumozhi 10-10-9]), so they are looking for help by waking up each other;
— even for nithya sUris it is hard to enjoy Him without the company of others when they see His greatness and simplicity – so it goes without saying that the gOpikAs, who don’t know their left hand from the right, would need the company of other adiyArs for enjoying Him;
— moreover, like it says in ‘Eka: svAthu na bhunjItha’, they wake up others because they are not of the nature of enjoying such a nectar alone by themselves;
— moreover, they wake up others because of their attitude that others should not lose such a great opportunity to enjoy Him;
— moreover, when having bhagavath anubhavam they think that one should not directly do that but only with the recommendation of other bhAgavathAs.
(so) since the matter is hard to be enjoyed alone, and these gOpikAs are not capable of enjoying Him by themselves alone, and since they think that those who are interested in Him should not lose such opportunity, and since they would not go to him without the help of other bhAgavathAs, they are waking up others.

If all the gOpikas would be having equal and indistinguishable motivation for enjoyment of krishNa anubhavam, then does it mean those who are sleeping are having lesser motivation? The enjoyable characteristics of krishNan would make some of the gOpikAs be in a state like those who drank poison, while it would make some gOpikAs restless and not able to stay in their place; so there is motivation of enjoyment in every gOpikA; so it is acceptable that some are awake and they are waking up others.


==> The inner meaning in these 10 pAsurams – she is referring to other AzhwArs as those 10 gOpikAs whom she is calling to go and get krishNan’s thiruvadi, and to do kainkaryam to Him.

புள்ளும் சிலம்பினகாண் புள்ளரையன் கோயிலில்
வெள்ளை விளிசங்கின் பேரரவம் கேட்டிலையோ
பிள்ளாய் எழுந்திராய் பேய்முலை நஞ்சுண்டு
கள்ளச் சகடம் கலக்கழியக் காலோச்சி
வெள்ளத்தரவில் துயிலமர்ந்த வித்தினை
உள்ளத்துக் கொண்டு முனிவர்களும் யோகிகளும்
மெள்ள எழுந்து அரி என்ற பேரரவம்
உள்ளம் புகுந்து குளிர்ந்தேலோர் எம்பாவாய்.

puLLum silambina-kAN puLLaraiyan koyilil
veLLai viLi-sangin pEr-aravam kEttilaiyO
piLLAi ezhundhirAi pEi mulai nanjuNdu
kaLLa chakatam kalakkazhiya kAlOchchi
veLLaththaravil thuyil amarndha viththinai
uLLaththu kONdu munivargaLum yOgigaLum
meLLa ezhundhu ari enRa pEr aravam
uLLam pugundhu kuLirndhElO rempAvAi

puLLum silambina-kAN – birds are calling while going (after waking up), and
kEttilaiyO – are you not hearing
pEr-aravam – the big sound
veLLai viLi-sangin – of white conch which is doing thirupaLLi-ezhuchchi (waking up emperumAn)
puLLaraiyan koyilil – in the temple of perumAn who is garudan‘s leader, [garudan who is the head of birds]
piLLAi – you young gOpikA who is new to bhagavath vishayam,
ezhundhirAi – get rid of sleep and get up;
munivargaLum – adiyArs who meditate him
yOgigaLum – and adiyArs who do yogAbhyAsam
meLLa ezhundhu – (they) get up slowly without disturbing the emperumAn in their hearts
uLLaththu koNdu – they have placed in their hearts through thoughts about
pEi mulai nanju-uNdu – perumAn who drank phUthanai’s poisonous milk from her nipples, (and killed her),
kaLLach chakatam – (who made the) the cunning cart
kalakku azhiya – go out of shape and get destroyed
kAl Ochchi – by kicking with thiruvadi (and finish it),
thuyil amarndha – (who is) gracefully lying down
veLLaththu – in the liquid of milky ocean
aravil – on thiruvananthAzhvAn (Adhi SEshan)
viththinai – one who is root of the world
ari enRa pEr aravam – (munis and yOgis are thinking about such emperumAn and) making big sound, chanting ‘hari’;
uLLam pugundhu kuLirndhu – (please get up so that) we get that sound into our minds and become happy.


The first gOpikA that ANdAL is waking up in this pAsuram is new to bhagavath vishayam (matter related to perumAn kainkaryam) and does not know any details about doing nOnbu.

In the first 4 pAsurams she talked about para, vyUha, vibhava, and antharyamithvams. 5th was out of pattern; and in this 6th pAsuram they sing about archAvatharam (in statue form) as in ‘puL araiyan kOil’

puLLum silambina-kAN

The gOpikAs who have woken up early go to the first gOpikA’s house to wake her up. They tell her to wake up.

The girl from inside asks, “Shouldn’t the day first dawn for waking up?”.

They reply, “The day has dawned, so please get up”.

The girl asks, “What is the sign that the day has already dawned?”.

“We are here, isn’t that enough to tell that it is dawn?”.

“If someone has slept the previous night then you can say that their getting up is the sign of dawn. You gOpikas did not sleep at all, so I cannot take it as a sign”.

Then they reply with the first words of this pAsuram, “puLLum silambina kAN” – the birds have woken up and they are going for gathering food (you come and see that)”.

She replies, “Is that a sign that the day has dawned?”,

“Is it not?”

“No” (ஓம், அல்லவீ)

“How come?”

“You did not let those birds sleep, so they are also going without sleep. In the place where you are born, even the birds are thinking about krishNan and they don’t sleep. So, that is also not a sign of dawn. Tell me some other sign”. She keeps lying down on her bed.

In this context, piLLai piLLaiAzhvAn would say that for this AthmA there is no good time other than when we hear the bird that marks us the amicable time to do bhagavath samAsrayaNam. Here the sound of bird implies AchAryan’s word, and his waking up those sleeping in ignorance.

Inner meaning for puL (bird) – the bhAgavatha bhakthas who have woken up early in the morning, wanting to get dharshan of blackness of krishNan.

In the place where ANdAL was born, would there be sleep for the birds, said nAlUrAchAn piLLai – based on ANdAL’s ‘kAlai ezhundhirundhu kuruvik kaNangaL mAlin varavu solli maruL pAdudhal meimmai kolO [nAchiyar thirumozhi 9-8]’.

puL-araiyan kOyilil

The king of birds periya thiruvadi (garudAzhvAn) is there, his “kO” (king) sarvEshwaran is there, ‘il’ His house (that is, kO’s house, that is, temple), koyilil – in the temple of garudan’s king (that is, perumAn).

(When krishNan is here, and when everyone is immersed in His beauty and behave as His bhakthas, can there be a perumAL temple in thiruvAyyppAdi? yes, similar to how chakravarthy thiurmagan (rAman), along with his dharma pathni (as wife who helps rAmar conduct the dharmas of living) and family had done pUjAs to periya perumAL (srIranganAthan) when perumAn was in ayOdhDhi; similarly, for krishNan also there is a perumAL kOyil here.)

puL-araiyan – His identity is based on those people who depend on Him;  lakshmaNa pUrvajam cha – sIta pirAtti also said that Her being was in danger by yama in the form of a deer as soon as She sent away lakshmaNan and his elder brother chakravarthy thirumagan. She refers to srI rAman as related to lakshmaNan.

They are referring to perumAn through the name of periya thiruvadi (garudan) – one generally goes to perumAn through the support of thiruvadigaL (AnjanEyar, garudan), AchArayan, AzhwArs, and thAyAr.

veLLai viLi sangin pEr aravam

The gOpikAs are saying that the sangu (conch) is white. The gOpikA inside says, ‘Conch is always white, it is not a good argument for saying that the day has dawned’.

She continues, ‘Every sAmam (every certain number of hours) they sound the conch in the temple, so the sound of conch is not a sign of dawn.’

The gOpikAs reply, ‘pEr aravam’ (bigger sound) – the conch is being sounded with higher volume, which they would do only at dawn.

viLi – calling. Calling at the auspicious time of brAhma muhuUrtham to do kainkaryam to perumAL.

Inner meaning: the sound of praNavam coming from the temple, calling (viLi) the ‘உ’ (devotees) of the praNavam to come there.

pEr aravam – loud enough for you to get up;  when talking about lakshmaNan going to mahArAjar’s (sukrIvan) place and making loud sound with his bow (because mahArAjar was delaying in joining rAma lakshmaNA for finding sItha),  ananthAzhwAn said ‘mahArAjar who was holding on to the breast of thArai, his blindness (to the need of rAmA) was lost when lakshmaNan made the sound.

kEttilaiyO – are you not hearing that sound (of conch). Are you going to lose the bhAgyam of hearing that sound that is calling you to go to krishNan?

 The gOpikA inside is not convinced.

piLLAi ezhundhirAi:  piLLAi – ignorant

The gOpikAs ask, “O girl, you who are new in bhagavath vishayam (related to perumAL), who are new to the sweetness of doing kainkaryam to perumAL, without continued experience in bhagavath vishayam you have not reached the level to understand the beauty of being with other bhAgavathAs (devotees); should you not be interested in seeing us like how we are interested in seeing you?”

==> The inner meaning of the 10 gOpikAs woken up in this and the next total 10 pAsurams – the gOpikAs being woken up refer to AzhvArs. In this pAsuram, ‘piLLAi‘ refers to ‘poigai AzhwAr‘.  In his prabhandham, mudhal thiruvanthAdhi, poigai AzhvAr says ‘onRum adhanai uNarEn nAn‘ as if like the girl who is new to bhagavath vishayam; in various pAsurams of mudhal thiruvanthAdhi he uses words similar to ‘pEi mulai nanju uNdu‘, ‘kaLLa chakatam kAl Ochchi‘, ‘veLLaththaravil thuyil amardha viththu‘, to enjoy krishNan’s amAnusha seshtithangaL (actions beyond human). ANdAL is using similar words in this pAsuram, and referring to a similar gOpikA.

==> Another way this is seen is as follows: This pAsuram is about periyAzhvAr her beloved father and AchAryan, and then the seven pAsurams including this go in reverse order of AzhvArs from periyAzhvAr to poigai AzhvAr, them being elders; then remaining three of ten pAsurams are about future AzhvArs – thoNdaraippodi Azhvar, thiruppANAzhvAr, and seerk kaliyan.

So, as this pAsuram talks about garudan, periyAzhvAr is amsam (characteristic) of garudan. So this pAsuram indicates periyAzhvAr.

piLLAi – new in these matters;  bhattar said ‘chinthayanthi was new to krishna gAnam, otherwise she would have been used to the in-laws’ trying to stop her and she would have gone ahead out of the house anyway’.

The gOpikA inside asks back, “Who woke you up, you who know all the sweetness of kainkaryam?”

They reply, “Nobody woke us up; we woke up hearing others doing their own chores” as follows:

pEi mulai nanju uNdu

When He was alone when even His mother could not help, that phUthanai came near krishNan to kill Him, but she got killed.

Inner meaning: ahankAram, mamakAram are related to svAthanthriyam – that is, our (wrong) feeling that we are independent of perumAn; because of our AthmA getting into our body (pEi uNdu) we get the ahankAram and mamakAram (mulai uNdu) which are poisonous (nanju) for our AthmA, and we pray perumAn to get rid of these things from us.

kaLLa chakatam

If it is someone like phUthanai, then it may be possible to identify as a devil and protect oneself; but His mother had kept a toy as protection, into which the asuran got into for killing krishNan. (so ‘kaLLachakatam).

kalakkazhiya kAl Ochchi

He kicked His legs because of delay in getting milk from His mother, and His lotus feet hit the toy and killed the asuran who went inside that toy;

==> The girls are talking about phUthanai and the chakatAsuran so that the girl who is sleeping will get a jolt thinking about the dangers that came to her krishNan, and so would wake up.

Inner meaning: pray perumAn to remove from us the kAmam (our interest in non-living things (that is materials, body, fame, gadgets,..) and krOdham (the anger when we don’t get those things).

veLLathu aravil thuyil amarndha viththinai

They are happy that without all such dangers (from bhUthanai and others), perumAn is safely lying on thiru ananthAzhvAn (Adhi SEshan) in thiru pArkadal (milky ocean).

veLLam – to indicate that perumAL with his gentle thirumEni is comfortably sleeping on Adhi SEshan

aravil – on the snake – thiru ananthAzhvAn (Adhi SEshan); soft; his breath killed the madhukaidavas, so there is no need to worry about any danger for perumAn;

thuyil – sleep – perumAn lying down on Adhi SEshan and deeply thinking about what avathAram to take next for saving us;  one who can come and comfortably live in a bhaktha’s heart.

amarndha – as He wants to deeply think about ways of helping and saving us, He is not getting distracted even if thAyArs hug him tightly on their divine chests.

viththinai – viththu – the source/reason for everything;  kshIrAbdhi nAthan (perumAn in the ocean) getting ready for the next avathAram, as if all the avathArams so far are not enough.

uLLaththu-k koNdu

Keeping them in their minds and hearts (them = perumAn lying down on Adhi sEshan in the ocean, and along with the thAyArs), where there is no danger of asurAs;

munivargaLum yOgigaLum

the munis (who do deep thinking about perumAn), and yOgis (who do physical kainkaryam to perumAn) [similar to the gOpikA inside who is lying down thinking about perumAn, and the gOpikAs outside who are wanting to do kainkaryam to perumAn],

meLLa ezhundhu – the munis and yOgs get up very slowly

the munis and yOgis are getting up from their bed very slowly, like how a pregnant woman would get up slowly and carefully, they are getting up without even disturbing the garland in their heads; they get up very carefully so that the perumAn inside them (antharAthma) would not be disturbed; (are there munis and yOgis in thiruvAippAdi? – after krishNan has done the avathAram here, the munis and yOgis come to this place that is full of cows, and labor themselves to enjoy krishNan).

ari enRa

ari – hari – nArAyaNan.

The munis and yOgis then say hari 7 times as soon as they get up; (when we wake up we could say hari 7 times, and take about 4 steps in the direction towards srIrangam, before carrying on with our morning activities).

Saying ‘ari’ would get rid of all the hindrances in doing perumAL kainkaryam. It would get rid of all our fears – what is our fear? that some danger would happen to perumAn. So they pray that He himself should get rid of such dangers, that He saves Himself for us. Once He does that, we are again afraid that someone will see that greatness and He will get kaN echchil (கண் பட்டு விடும்) and we will start singing pallANdu for Him.

Before one gets the gyAnam of bhagavath sambandham one is afraid about dangers to self; after getting the gyAnam of bhagavath sambandham one is afraid of dangers to perumAn.

pEr aravam (big sound (of chanting hari))

Not only the munis and yOgis, but all the 5 lakhs houses are saying ‘hari’.

uLLam pugundhu kuLirndhu –

“As we are feeling so much viraha thApam (suffering due to missing krishNan), the sound of hari nAmam went into our minds and hearts and helped us cool it down, so we are feeling wonderful, so you wake up now.”.

That gOpikA finally gets up and joins other gOpikAs to go to the next house to wake up another gOpikA.

English translation raghurAm srInivAsa dhAsan

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vyuhavasudevanvyUha vAsudhEvan

thaniyan blessed by thirumAlai ANdAn

thamEva mathvA paravAsudhEvam
rangEsayam rAjavadharhaNIyam
prAbOdhikIm yOkrutha sUkthimAlAm
bhakthAngrirENum bhagavanthamIdE

தமேவ மத்வா பரவாஸுதேவம்
ரங்கேசயம் ராஜவதர்ஹணீயம்
ப்ராபோதிகீம் யோக்ருத ஸூக்திமாலாம்
பக்தாங்க்ரிரேணும் பகவந்தமீடே

word-by-word translation
ya: – that AzhwAr
rAjavath – like a king
arhaNIyam – worshippable
rangEsayam – periya perumAL who is lying on the serpent bed at srIrangam
tham paravAsudhEvam Eva – that same paravAsudhEva (of srIvaikuNtam)
mathvA – considering
prAbOdhikIm – that which will wake (him) up
sUkthimAlAm – garland of words
akrutha – mercifully gave
(tham – such)
bhagavantham – one who possesses auspicious qualities such as gyAnam, etc.
bhakthANgrirENum – thoNdaradippodi AzhwAr
IdE – I glorify

Simple Translation
I glorify thoNdaradippodi AzhwAr who possesses auspicious qualities of gyAnam (knowledge), etc., and the one who mercifully gave us the garland of words that will wake up periya perumAL who is lying on the serpent bed, who is worshippable like a king and considering him as none other than paravAsudhEvan of srIvaikuNtam.

Highlights from piLLai lOkam jIyar‘s vyAkyAnam

  • rAjavadharhaNIyam – Since srI rAma who was the son of dasaratha, the unchallenged emperor of the entire bhAratha dhEsam, himself worshipped srIranganAthan (who was the kula dhaivam of raghu vamsam), periya perumAL must be treated like a great king. He is also the king of all kings and everyone else.
  • rangEsayam – archAvathAra emperumAns glories are fully revealed – that he descends from paramapadham with all the same divine form, qualities, etc., and at the same time his saulabhyam (simplicity) is also manifested by emperumAn in archAvathAramarchAvathAra emperumAns are also easily approachable by everyone unlike paravAsudhEvan.
  • paravAsudhEvam – As srIranganAthan is worshipped through thirudhvAdhasAkshari (vAsudhEva manthram) in his thiruvArAdhanam, here vAsudhEva name is used. Amongst the 4 vyUha forms of emperumAn, the first form is called as vAsudhEva. kshIrAbdhi nAthan (emperumAn who is lying down in milk ocean is glorified for his sauhArdham (kind-hearted nature) as he is lying down and contemplating about the well-being of all jIvAthmAs. srIranganAthan is also doing the same – he is lying down in srIrangam and constantly thinking about the well-being of all jIvAthmAs who are suffering in this samsAram.
  • Finally, thoNdaradippodi AzhwAr is glorified as the one who is filled with gyanam (knowledge), vairAgyam (renunciation), etc., and the one who sung these wonderful garland of words named thiruppaLLiyezhuchchi.


thaniyan blessed by thiruvaranga perumAL arayar

maNdangudiyenbar mAmaRaiyOr
manniyasIrth thoNdaradippodi thonnagaram
vaNdu thiNarththavayal thennarangath thammAnaip
paLLiyuNarththum pirAnudhiththa Ur

மண்டங்குடியென்பர் மாமறையோர்
மன்னியசீர்த் தொண்டரடிப்பொடி தொன்னகரம்
வண்டு திணர்த்தவயல் தென்னரங்கத் தம்மானைப்
பள்ளியுணர்த்தும் பிரானுதித்த ஊர்

word-by-word translation
vaNdu – beetles
thiNarththa – closely living
vayal – surrounded by fertile fields
then – beautiful
arangaththu – (lying down) in srIrangam
ammAnai – periya perumAL
paLLiyuNarththum – waking him up
pirAn – one who does great favours
thoNdaradippodi – AzhwAr whose name is thoNdaradippodi
udhiththa Ur – birth place
sIr manniya – glorious
maNdangudi – thirumaNdangudi
thol nagaram – ancient town
enbar mAmaRaiyOr – so says elders who are well versed in vEdham

Simple Translation
Elders who are well versed in vEdham say thirumNdangudi is the glorious birth place of AzhwAr whose name is thoNdaradippodi and who has done great favours and the one who is waking up periya perumAL who is lying down in srIrangam which is surrounded by beautiful fertile fields where many beetles live closely to each other.

Highlights from piLLai lOkam jIyar‘s vyAkyAnam

  • Like kaNNangudi, kuRungudi, puLLAmbhUthangudi, etc., which are dhivya dhEsams that are dear to emperumAn, maNdangudi is also glorified here. maNdangudi is also compared to AzhwArthirunagari which the birth place of nammAzhwAr.
  • Existence of many beetles indicates the natural beauty of the environment. srIrangam is glorified in many other dhivya prabandhams as a very beautiful place. Additional Note: thoNdaradippodi AzhwAr himself srIrangam is a beautiful garden populated by many beetles in his thriumAlai.
  • Not only he woke emperumAn up, he has also done us great favours by blessing us with this thiruppaLLiyezhuchchi dhivya prabandham which can be recited by us also.
  • Just like the sun rises in the east and dispels the darkness, AzhwAr appeared in thirumaNdangudi and dispelled the ignorance of the ignorant people.

adiyen sarathy ramanuja dasan

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



srIranganAthan is the object of glorification of thiruppaLLiyezhuchchi dhivya prabandham which was compiled by thoNdaradippodi AzhwAr (bhakthAngri rENu).

periyaperumalperiya perumAL (srIranganAthan) – srIrangam

thondaradipodi-azhwar-mandangudithoNdaradippodi AzhwAr – thirumaNdangudi

In a beautiful grantham named AchArya hrudhayam, in chUrNikai 85, azhagiya maNavALa perumAL nAyanAr highlights the mahAthmAs (great souls) who sung suprabAtham (auspicious songs to wake some one up) for emperumAn to wake him up. He brings out the glories of nampAduvAn (a dedicated devotee of thirukkuRungudi malai nambi) in comparing him with viswAmithra, periyAzhwAr (vishNuchiththa) and thoNdaradippodi AzhwAr (thuLasi bruthyar – one who maintained thuLasi gardens to make garlands for emperumAn) due to him singing suprabAtham to emperumAn. mAmunigaL brings out the details for the crisp words of nAyanAr.

viswAmithra rishi woke srI rAma up with an auspicious slOka (srI rAmAyaNam, bAla kANdam – 23.2) which is well-known to everyone.

kausalyA suprajA rAma pUrvA sandhyA pravarththathE |
uththishta narasArdhUla karththavyam dhaivamAhnikam ||

கௌஸல்யா ஸுப்ரஜா ராம பூர்வா ஸந்த்யா ப்ரவர்த்ததே |
உத்திஷ்ட நரசார்தூல கர்த்தவ்யம் தைவமாஹ்நிகம் ||

Oh rAma who is the dear son of kausalyA! It is early morning now. Oh tiger amongst men! Wake up and engage in auspicious morning rituals.

periyAzhwAr wakes kaNNan emperumAn up in his periyAzhwAr thirumozhi 2.2.1.

aravaNaiyAy AyarERE! ammamuNNath thuyilezhAyE… அரவணையாய் ஆயரேறே! அம்மமுண்ணத் துயிலெழாயே…

Oh bull amongst the cowherd boys who was originally lying down on AdhisEsha! wake up and get ready to eat.

thoNdaradippodi AzhwAr compiled a whole prabandham named thiruppaLLiyezhuchchi to wake srIranganAthan up. thoNdaradippodi AzhwAr was fully focussed on srIranganAthan and served him by maintaining a garden and making garlands for him.

For thiruppaLLiyezhuchchi, we currently have 2 vyAkyAnams. First one written by nanjIyar and subsequently another one written by periyavAchchAn piLLai.


periyavachan-pillaiperiyavAchchAn piLLai – thiru sanganallUr

vyAkyAnam for thaniyans have been provided by piLLai lOkam jIyar.

pillailokam-jeeyarpiLLai lOkam jIyar

puththUr krishNaswamy iyengar has given detailed explanations for the available vyAkyAnams in his publishing of this dhivya prabandham vyAkyAnams. With the help of all of these and the mercy of emperumAn, AzhwArs, AchAryas and asmadhAchAryan, we will see the english translation for this wonderful dhivya prabandham.


adiyen sarathy ramanuja dasan

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thiruppAvai – 04 – Azhi mazhai

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

Full Series

1st pAsuram – parathvam (nArAyaNan); 2nd pAsuram – vyUham (kshIrAbdhi nAthan); 3rd pAsuram – vibhavam (thrivikraman); In this pAsuram, they sing of antharyAmithvam (inside varuNa dhEva the rain god).

sarvESvaran (god for all) lowered His stature on His own, to come and be born and live here in AyppAdi. Here, He is following the orders of gOpikAs, letting them make fun of Him, (bends to show His back as a writing table for these girls to write on; they try bangles for size on His wrist), and they are together with krishNan all the time. It goes without saying that the other dhEvathAs would want to help the gOpikAs as well, and take part in their enjoyment of union with krishNan.

The dhEvathai of rain (parjanyan) comes and asks the gOpikAs “How do I do my part in this togetherness so that my life would be meaningful and fit my nature of being subservient to emperumAn; please give me orders to do anything you desire”. The gOpikAs reply, ‘People should say ‘these girls did nOnbu, and all the rains showered’ ‘; and they give him their list of how he should rain for the well-being of the people.
This is also related to people who have done samAsryaNam (surrender) through their AchAryan. When someone asked AzhvAn (kUraththAzhvAn), ‘what will you do when you see dhEvathAntharams (other dhevathAs)’? AzhvAn replied, “Your question is wrong and against the words of vEdhAs. Ask instead what the dhevathAs should do when they see us who are saraNAgathAs (done samAsrayaNam).”

ஆழி மழைக்கண்ணா ஒன்று நீ கைகரவேல்
ஆழி உள் புக்கு முகந்துகொடு ஆர்த்து ஏறி
ஊழி முதல்வன் உருவம் போல் மெய்கறுத்துப்
பாழிய்அம் தோளுடைப் பற்பனாபன் கையில்
ஆழி போல்மின்னி வலம்புரி போல் நின்று
அதிர்ந்து தாழாதே சார்ங்க முதைத்த சரமழை போல்
வாழ உலகினில் பெய்திடாய் நாங்களும்
மார்கழி நீராட மகிழ்ந்தேலோர் எம்பாவாய்.

Azhi mazhaik kaNNA! onRu(m) nI kai karavEl
AzhiyuL pukku mugandhu kOdu Arththu ERi
Uzhi mudhalvan uruvam pOl mei karuththu
pAzhiyam thoLudaiya paRpanAban kaiyil
Azhi pOl minni valampuri pOl ninRu adhirndhu
thAzhAdhE sArngam udhaiththa sara mazhai pOl
vAzha ulaginil peidhidAi
nAngaLum mArgazhi nIrAda maghizhndhElor empAvAi


mazhaik kaNNA – O varuNa dhEvA the head of rain gods
Azhi – who is majestic like the ocean
kai karavEl – without holding back
onRu(m) – anything,
nI – you
AzhiyuL pukku – enter the ocean
mugandhu kodu – drink entire water,
Eri – rise in the sky
Arthu – with thunders,
mei karuthu – become dark
uruvam pOl – like the divine body of
Uzhi mudhalvan – emperumAn who is the root cause of time and everything,
Azhi pOl minni – do lightning like the discus (in the right hand),
ninRu adhirndhu – stay and be thunderous
valam-puri pOl – like the conch (in the left hand),
pAzhi-am-thOL-udai – of the one with great and beautiful shoulders,
paRpanAbhan kaiyil – of the one with beautiful navel;
thAzhadhE – without any delay
sArngam udhaitha sara mazhai pOl – like how the arrows poured from the bow (of srI rAma)
peidhidAi – pour the rain
vAzha – for all to live
nAngaLum – so that we too (we who are doing nOnbu)
mArgazhi nIrAda – pleasantly bathe as part of mArgazhi
magizhndhu – with happiness


Azhi mazhaik kaNNA

emperumAn gave the work of creating and destroying to brahma rudhras, and kept the saving work to Himself; O! the parjanyan, you are also similar to Him in helping the country as He has given this good work to you of pouring the rains after considering your goodness.

O! the parjanyan, to whom perumAL has given the job of pouring rains on this world, and who has got a lot of rain in you, please, without thinking that we have done pApams, pour the rain on us so that the elders are happy about the result of our nOnbu. Be of big heart and be kind and take care of these ordinary people’s requests – that is what krishNan did by walking all the way to kauravAs for negotiating a land on behalf of pANdavas.

(It is such a low-level task for krishNan, but He did that out of kindness towards these people; not only that, He wants others to know about it too! – where did krishNan let others know about it? – go to thiruvallikkENi and he is proudly standing there saying that I went as a messenger for the pANdavas, I drove the chariot for them, and I got a lot of wounds in my face when helping them in kurukshEthra).

onRu nI kai karavEl

They are asking the dhEvathai of rain to pour without holding anything back, without a changing generosity; nee – you who will become white when you don’t rain. Unlike emperumAn gOshti that do good based on good deeds, pour without any partiality like how we accept everyone even considering their bad deeds as a good reason for mercy, as part of the group of pirAtti.

Like bhattar said to emperuman that His eyes cannot match pirAtti’s always-kind eyes, here the varuNa dhEvathai is not comparable to emperumAn’s ever generous nature.

Azhi uL pukku mugandhu  kodu

Enter the middle of salty ocean all the way to the bottom and drink all the water and take them and pour them as rain – we want it for the well-being of our AyppAdi. (and not into the small holes dug by the sons of king sakara who sent his sons in search of the horse used in asvamEdha yAgA).

Arththu –

When her son gets angry with her and goes to a choultry at the street-end and doesn’t come home in the night, the mother would send food for him without letting him know about it, and later when he returns she would not show any expression about having given that food – emperumAn is also like this – He protects us but doesn’t show it in His face.  But we want  you (parjanyan) to show it all – with all eagerness and happiness, and with a lot of thunder and lightning – like how thiruvadi (hanuman) came back with such an enthusiasm after locating and meeting sIthA pirAtti, and like how the other vAnaras were showing the enthusiasm upon seeing how thiruvadi was returning.

ERi – We and this whole world should see you coming with thunder and lightning like a bow; should cover the whole sky with your dark clouds; like it is said in ‘viNNIla mElAppu virindhArpOl‘ (nAchiAr thirumozhi 8-1) and ‘madha yAnai pOl ezhundha mAmugil-kAL’ (nAchiAr thirumozhi 8-9).

Azhi uL pukku mugandhukodu Arththu Eri – people who have surrendered to Him get deep in to kainkaryam and get to AchAryan’s thiruvadi.

Arthu – fully into;  ERi – AchAryan’s position; mugandhu kodu – achAryan due to his abhimAnam/kindness towards even those who have done lots of pApams, by making emperumAn be kind to them.

Uzhi mudhalvan

Like how emperumAn at the time before creation of beings (that time is called Uzhi; mudhalvan: emperumAn), sees all of us who have not yet gained a body or life, and feels sorry for us and with so much kindness starts his creation process with just His sankalpam (with a thought in His mind), and then He would get bright with happiness – You, the rain dhEvathai, also should possess similar kindness towards us. “gyAlam padaiththa em mugil vaNNanE” (O the one who created the worlds, whose color is like dark clouds) is what nammAzhwAr also said.

uruvam pOl mei karuththu

When emperumAn decides to create the worlds due to His kindness filling His heart like how a grown plant would be, the rain dhevathai, you also come with your body getting dark (clouds).

‘mei’ ‘karuththu’ – they are saying only the body would get dark for the rain dhEvathai, because unlike emperumAn‘s kindness which towards us comes from His inside, the clouds will become white after giving rains; emperumAn is always having kindness towards us.


pAzhi – lot of space available (in the shoulder); emperumAn’s shoulder is so big that when people wanting to reach Him who go under the protection of His big shoulders, and will look small compared to the shadow of His shoulders; that is, His longing for us is more compared to all of our longing for Him;

am-thOL – His shoulder’s protection is so sweet like the milk that is boiled off of its water (சுண்டக் காய்ச்சின பால்). He is to be protected by us, and is also our enjoyment.

paRpa nAbhan

emperumAn with the beautiful nAbhi (navel; belly button); navel like a lotus flower; from where He created brahmA (vyashti srushti) and is waiting, with His large and kind shoulder, for us to be born and go to Him;

paRpanAbhan kaiyil Azhi pOl minni

If a king gets a child, because of his status he may not fully show all his happiness outside; but all his people would enjoy the birth celebrating by throwing colors at each other (like hOli).

Similarly, although emperumAn is not showing his happiness outside after creating brahmA, since now brahmA would create all us (his children), His happiness is reflected outside by the Azhi (chakram / discus) in his hand which is becoming bright and dazzling. This is the reason for mentioning together in this pAsuram about ‘padmanAbhan’ (who made brahma to create us) and His dazzling Azhi (which is reflecting emperumAn‘s happiness for getting His children).

valampuri pOl ninRadhirndhu

Like how in kurukshEthra the conch sounded by krishNan made the kauravas dead scared and pAndavas very happy, (what appears as deadly weapon for the enemies looks like an ornament for us); O the rain dhEvathai make thunderous noise to raise and pour the rain on us.

valampuri – the conch is very close to emperumAn; emperumAn gets to put it in his wonderful lips. It has done bhAgyam. ==> ANdAL implies that they should get so much rain, not like how much the people who pray other dhEvathais would get but like those who get the sambandham of emperumAn (like the conch got the relationship with emperumAn), that is us who have done samAshrayaNam.

‘ninRru’  adhirundhu – unlike in kurukshEtram where the conch was sounded only once, we want you (the rain dhEvathai) to stay put and pour a lot of rain.

The kindness of emperumAn as sounded by the praNavam which announces about SEsha-SEshi relationship, vAzha – for lowkIkas (samsAris) to be corrected with svarUpa gyAnam (of SEsha-SEshi bhAvam); ulaginil – where samsAris live; peidhidAi – pour the nectar that is of bhagavath guNa anubhavam.


We should not get less (rain) like what they will get who go to other dhEvathais; we should get like how those who have done bhagavath samAsryaNam where perumAn would rush to help us.

sArngam udhaiththa  

sArngam: the bow of chakravarthy thirumagan (srI rAman). Like a snake which did not get any prey, the bow would be idle with perumAL (srI rAman), but once perumAL gives it the permission it would automatically pour arrows on the enemies; once it leaves the bow even perumAL cannot stop the arrow;

sara-mazhai pOl – like how perumAL‘s bow rains (the arrows) ..

vAzha ulaginil peidhidAy

Pour your rain, O the rain dhEvathai.

With those arrows of perumAL the rAkshasas were not saved; but you pour the rain for the whole world / everyone to live well.

nAngaLum mArgazhi nIrAda, magizhndhu

Then varuna dhEvathai (rain) asks “அழகிது! (nice!), I wanted to do something for you, but you are asking me to rain which I have been already doing, as perumAL assigned me that job. So what is new?”

For this the gOpikAs answer, “Well, we and krishNan will bathe, you see that and become happy; that will also get you to see krishNan.”

After seeing your big clouds and the sound of thunder, we are taking bath to reduce our angst due to separation from krishNan.  For the elders we have to bathe just as part of nOnbu only; it is not necessary to do it happily; for you, we will happily bathe and be with krishNan. This is how you are helping us.

ElOrEm-pAvai – commit to your mind and follow us; colloquial phrase with no specific meaning.

In this pAsuram, similar to how gOpikAs ask varuNan to do the task which he already does as part of his work/kainkaryam, prappanas also do the nithya/naimithika tasks (like sandhya vandhanam, srArtham) as part of following what is required of them.

English translation raghurAm srInivAsa dhAsan

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