srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImadh varavaramunayE nama:
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!?)
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.
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’.
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?
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?”
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
archived in http://divyaprabandham.koyil.org