srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImadh varavaramunayE nama:
The one who was to organize everything about nOnbu, and who had talked about doing all these wake-ups, is the one being woken up in this pAsuram. This gOpikA would connect all the bhAgavathas with emperumAn; full in gyAna, bhakthi, vairAkyam.
உங்கள் புழக்கடைத் தோட்டத்து வாவியுள்
செங்கழுனீர் வாய்நெகிழ்ந்து ஆம்பல்வாய் கூம்பினகாண்
செங்கற் பொடிக்கூரை வெண்பல் தவத்தவர்
தங்கள் திருக்கோயில் சங்கிடுவான் போதன்றார்
எங்களை முன்னம் எழுப்புவான் வாய்பேசும்
நங்காய் எழுந்திராய் நாணாதாய் நாவுடையாய்
சங்கோடு சக்கரம் ஏந்தும் தடக்கையன்
பங்கயக் கண்ணானைப் பாடேலோர் எம்பாவாய்.
ungaL puzhaikkadaith thOttaththu vAviyuL
sengazhu nIr vAi negizhndhu Ambal vAi kUmbina kAN
sengal podik kURai vEN pal thavaththavar
thangaL thirukkOyil sangiduvAn pOginRAr
engaLai munnam ezhuppuvAn vAi pEsum
nangAi! ezhundhirAi nANAdhAi! nAvudaiyAy!
sangodu chakkaram Endhum thadakkaiyan
pangayak kaNNAnaip pAdElOrempAvAi.
engaLai munnam ezhuppuvAn – would wake us (who are your friends) up first
vAi pEsum – mentioned so with your mouth (in passing)
nangAi – who is full of good qualities
nANAdhAi – not feeling guilty (that you did not wake us up as promised)
nA udaiyAi – having a tongue (that says sweet words)
ungaL puzhaik kadai thOttaththu vAviyuL – in the pond that is in the back of your house
sengazhunIr vAi negizhndhu – lotus flowers have blossomed
Ambal vAi kUmbina kAN – Ambal flowers have closed down; see!
sengal podik kURai – (also) one with clothes brick in color
veN pal – and having white teeth
thavaththavar – having the get up of sanyAsis who do thapas
pOginRAr – are going,
sangu iduvAn – to sound the konch
thangaL thirukkOyil – in their temples;
pangayak kaNNAnai – sarvEsvaran having lotus eyes
sangodu chakkaram – and conch and the wheel (sudharsanar)
Endhum – (which he) easily holds in both the hands
thadak kaiyan – (he) having big hands,
ezhundhirAi – please get up
pAda – to sing (about him, as a conduit of our love)
ungaL puzhaikkadai ….
“The red lotus flowers have blossomed, and the Ambal flowers have closed themselves (as it has become morning), and you are still sleeping?”
“Did you go to the fields?”
“No, we saw this in the backyard”
“You would have forced those flowers”
ungaL puzhaikkadai thOttaththu vAviyuL sengazhu nIr vAi nEgizhndhu Ambal vAi kUmbina
“No, we are talking about the flowers in your own backyard, the backyard to which we are not able to get into (because the entrance is still closed, and you are still sleeping)”
They are saying particularly in her backyard, to say that it is she who is still sleeping. Not because of sunlight, but because it has become morning.
“When it is just about to open up their buds, you are saying they are blossoming fully. Is there any other sign for dawn?” (In this pAsuram, the day has progressed even further compared to that in previous pAsurams).
In the nama: that is in the middle of thirumanthram, pArathanthriyam became pronounced, and svAthanthriyam diminished/went away.
sengal podik kURai veN pal thavaththavar thangaL thirukkOil sangiduvAn poginrAr
The sanyAsis wearing clothes colored with sengal (brick color) powder, and with clean/white teeth of brahmachAris, are going to their temples; sanyAsis have finished their sandhyAvandhanam and are getting ready to do thiruvArAdhanam, the day has progressed that much.
embAr nirvAham: even the people with thAmasa guNam (laziness, etc.,), who use sangu (conch) for pouring water on their god have woken up; you with sathva guNam have not yet woken up?
ananthANpillai who volunteered to go to thiruvEnkatam to do pushpa (flower) kainkaryam to perumAn gives the meaning as: ‘jIyar swami is already climbing up the thirumalA mountain steps to open the temple (sangu also can mean key (for opening the door to the temple)).
engaLai munnam ezhuppuvAn
“Your sleeping here is also not a proof for your words yesterday that you will get up first and wake up all of us. எல்லாரையும் நானேயெழுப்புகிறேனென்று சொன்னது உன்பக்கல் கண்டிலோமீ !”
They continue, “You are talking, but not implementing. You are a close friend of krishNan – telling lies must be nothing new to you.”
Even before we ask you, you would make us gyAnis by telling us bhagavath related special meanings.
We see how you are following your words that you will wake up all of us, that you won’t go without us, and so on. Would you do at least some of what you said?
Please get us to save us from this (delay)
Are you not feeling anything about not following your plans?
Pumpkin’s skin has a certain roughness called suNai, without which it does not grow; ‘suNai’ also means being ashamed (for not keeping the word here). So periyavAchAn piLLai says ‘does your place not grow pumpkins?’.
(AchAryan does not shy away from explaining us the meanings)
“Why are you coming here even when you are upset?”
“To listen to your sweet voice and speech; how much ever hardship you give us, your speech mesmerizes us”.
(AchAryan with his gyAnam corrects us into right path)
“What do you want to do now?”
sangodu chakkaram Endhum thadakkaiyan pangayak kaNNAnai
Because of carrying changu and chakram, perumAn‘s hands grow and appear beautiful; his lotus eyes are so beautiful they have grown up to the changam and chakram in his hands; young gOpikAs fall for his beautiful eyes; people who see the changam and chakram which are like sun and moon, along with his eyes which are opening up like lotus flowers would become mesmerized. First krishNan becomes dhAsan of gOpikAs, and then with his eyes attracts them and makes them His dhAsar. Does krishNan have those in his hands? Yes, but it would be visible only to some; He uses them to scare the young gOpikAs while playing with them. (emperumAnAr asked whether embAr was present in the back of the gOshti, when embAr showed the action of changu chakram to araiyar when araiyar was showing a different action for krishNan scaring the young gOpikAs, and then corrected it based on embAr‘s sign). krishNan showed them even at the time of birth to his parents in jail – they pleaded him to hide them, fearing for his safety.
sing kaNNan so that we who are like dry land would get the rain that is kaNNan’s nAmams.
svApadhEsam: Singing thiruvAimozhi is the benefit by itself (please get up to do that)
ElOrempAvAi – think well and follow us.
AzhwAr ==> This pAsuram matches with thiruppANAzhwAr. puzhakkadai – ‘backyard’ to srIrangam is uRaiyUr where he was born; thirukkOyil sangiduvAn – for thiruvArAdhanam, veN pal thavaththavar – lOka sAranga muni; munnam vAi pEsi – this AzhwAr talked about bhAgavatha sEshathvam first – adiyArkkennai Atpaduththa; since muni wished for AzhwAr to be in his shoulders and he agreed, even that is a kainkaryam of AzhwAr to the adiyAr; (lOka sAranga muni is seen in the thiruvadi of thiruppANAzhwar in the latter’s sannidhi at srIrangam).
In this pAsuram, ANdAL wakes up an adiyAr whom the gOpikAs want to follow to emperumAn, but who is having krishNa anubhavam and so not getting up from bed; they ask her to go with them so that their anubhavam would be fulfilling. They want to sing about the puNdarIkAkshan, who is holding majestic changu and chakkarathAzhvars.
English translation raghurAm srInivAsa dhAsan
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