Monthly Archives: January 2015

thiruppAvai – 28 – kaRavaigaL pin chenRu

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

Full Series

1st pAsuram’s ‘nArAyaNanE namakkE paRai tharuvAn talked about prApakam and prApyam (means and destiny). They describe about those in this pAsuram and the next pAsuram.

In this pAsuram, they say ‘For the elders to allow us to be with you, we used ‘nOnbu’ as the front – nOnbu is not our agenda; it is only kainkaryam to your divine feet’; saying so, with the absence of any efforts by them (Akinchanyam) for gaining any right to mOksham, and with their wish to surrender to perumAn, they say ‘only you are the means’, and say ‘please forgive us for our prior mistakes’, and finally with their prayer for getting Him, they complete this pAsuram. It is only in the next pAsuram they pray Him for getting mOksham, but here they mention it to as part of talking about the absence of any means in them.

===> ANdAL is doing saraNAgathy in this pAsuram. After doing saraNAgathy here, in the next pAsuram she talks about doing kainkaryam to him forever. (dhvayam)

கறவைகள் பின் சென்று கானம் சேர்ந்து உண்போம்
அறிவுஒன்றும் இல்லாத ஆய்க்குலத்து உந்தன்னைப்
பிறவி பெறுந்தனைப் புண்ணியம் யாம் உடையோம்
குறை ஒன்றும் இல்லாத கோவிந்தா உந்தன்னோடு
உறவேல் நமக்கு இங்கு ஒழிக்க ஒழியாது அறியாத
பிள்ளைகளோம் அன்பினால் உந்தன்னை
சிறுபேர் அழைத்தனமும் சீறி அருளாதே
இறைவாநீ தாராய் பறையேலோர் எம்பாவாய்.

kaRavaigaL pin chenRu kAnam sErndhu uNbOm
aRivu onRum illAdha Aikkulaththu
unRannaip piRavi peRunthanaip puNNiyam yAm udaiyOm
kuRaivonRum illAdha gOvindhA
unRannOdu uRavEl namakku ingu ozhikka ozhiyAdhu
aRiyAdha piLLaigaLOm anbinAl
unRannaich chiRu pEr azhaiththanavum sIRi aruLAdhE
iRaivA nI thArAi paRai ElOrempAvAi

padha padhArtham

kuRai onRum illAdha gOvindhA – Oh gOvindha! who does not have any shortcomings!
yAm – we
kaRavaigaL pin chenRu – go behind the cows,
kAnam sErndhu – reach the forest/fields,
uNbOm – (we walk around while) eating;
aRivu onRum illAdha – (we are) not having any gyAnam
Aykkulaththu – (belonging to) the cowherd clan
un thannaip piRavi peRum thanaip puNNiyam udaiyOm – we are blessed (have good karmA) to have you born;
iRaivA – Oh the almighty!
unthannOdu uRavu – (our) relationship with you
ingu namakku ozhikka ozhiyAdhu – cannot be removed here by you or by us;
aRiyAdha piLLaigaLOm – we, the innocent little girls (who don’t know the norms of the world),
unRannaich chiRu pEr azhaiththanavum – called you with an insignificant name
anbinAl – due to affection;
nI – you (who loves your adiyArs),
sIRi aruLAdhE – without blessing us your anger,
paRai thArAi – give (us what we) required.

Meaning

“Before I give you all the things you have asked till now and anything more you are going to ask (their real requirement), can you gOpikAs tell me what you have done to gain any qualification for getting something from me?”. He is trying to play with them.

If there are any other means that we followed, you would leave us to that and let us continue on that path. We don’t have any such means.

(ALavandhAr asks ’emperumAn! sisupAlan got mOksham because he said your names many times, kAkAsuran got respite as he fell on your feet, etc.. – they did some upAyam (means) and still you gave them mOksham, whereas I have not done anything, so why can’t you give me mOksham?’).

karRavaigaL – cows, which don’t have any knowledge.

pin chenRu

We go behind cows. Our living is with the cows and going behind those cows.

abhimana_sthalam_mannargud_rajagopalan{ krishNan too loves to go behind cows. Cows and calves look at His divine and mischievous face and grow happily. In the accompanying picture see krishNan standing like this as srIvidhyA rAjagOpAlan in the abhimAna sthalama of mannArgudi, and see how the calves are looking at him!}.

To gain gyAnam one has to go live with a guru. We follow the cows. In narasimha purANam 16-13 it says ‘gyAnEna hIna: pasubhi: samAna:‘ (one who doesn’t have gyAnam is equivalent to a cow). Such is our gyAnam learned from these cows.

Do we look like we have got some qualifications? Are the cows equivalent to sage vasishtar? Even the cows imitate and laugh at our cowherd behavior.

kAnam sErndhu

We go to forest; unlike people with gyAnam who with their ability live in villages, towns, and cities who would be able to gain some knowledge, we live in this small place and go behind cows to forest for getting them fed; this forest is not where many saints lived like in sALagrAmam etc., – this is one with just grass for the cows (so we don’t have that benefit too).

sErndhu – Our legs won’t stay in the village; they would go and be in the forest. (so we don’t have any qualification related to knowledge).

uNbOm

“for vysyas, taking care of cows is the varNAsrama dharmam, so you are all doing that? Isn’t that a qualification?”

“No we didn’t go to the forest with any vairAkyam (to follow the dharmam) – we don’t go there to do thapas like rishIs; we go there and we take care of ourselves–we eat. (Can you count this as karma yOgam?)”

aRivu onRum illAdha

“You may not have any such gyAnam now, but in your previous lives you might have gained gyAnam at the level of vidhurar or others”

‘onRum’ – (not even one/none of it) – no we don’t have any qualification in any life whatsoever. We don’t have any Athma gyAnam that leads to bhagavath gyAnam, nor do we have bhakthi which comes after gaining such gyAnam.

Isn’t the gOpikAs’ eagerness to mix with krishNan a form of bhakthi?  It is their nature to be desparate to be with Him – they don’t consider it as a means for getting him.

=> So, with these, they say they don’t have any karma, gyAna, bhakthi yOgam which can be used as a means for reaching him in srI vaikuntam.

nammAzhwAr said the same thing in the same order, “nORRa nOnbu ilEn, nuN aRivu ilEn‘ (I don’t have any karmas(actions) that is karma yogam, or any gyAnam (and so nor any bhakthi which is the next stage after gyAnam).

thoNdaradippodi AzhwAr too sang, ‘kuLiththu mUnru…‘ to say that he does not have any karma/gyAna/bhakthi yOgams as means.

“You are also talking like those AzhwArs, so you do have such gyAnam”

Aykkulam (cowherds)

The cowherd community that you can be sure of that we won’t have any gyAnam;

Our kulam is such that all the lack of qualifications mentioned above are our strength.(srIvachana bhUshaNam – uthkrushta janmamE srEshtam / ஸ்ரீவசந பூஷணம்: உத்க்ருஷ்ட ஜன்மமே ஸ்ரேஷ்டம்)

“Even after seeing us you are saying that we have brains – this is your lack of gyAnam”.

“You don’t have any qualifications, but you still want mOksham?”

un thannaip piRavi peRum thanaip puNNiyam yAm udaiyOm

krishNan continues, “Those who don’t have any puNNiyam (good karmA), cannot wish for mOksham”

“How can that be? We have got You. We feed food for the puNyam (you). That is, we don’t say No to your accepting us as your adiyAr; so you feel fulfilled. You are the means”.

piRavi peRum thanai – people go to perumAn and pray to him. Are we like that? You were born among us, and mingled with us – that is what we have got.

puNNiyam yAm udaiyOm – All gyAnis say that krishNan is The dharmam himself; we have got you, we play with you, do what we want with you. (நினைத்தபடி விநியோகம் கொள்ளலாம்படி கைப்புகுந்த உன்னை உடையோமன்றோ?)

krishNan catches them: “You said you don’t have any gyAnam (so no puNyam (good karmA), but now you are saying you have got puNyam. You are contradicting yourselves.”

“See?! We don’t have gyAnam (to talk without contradicting!) [ periyavAchAn piLLai‘s hAsya rasam].

“You don’t have any of the yOgams; only a lot of disqualifying aspects, so why should I give you mOksham?”

kuRaivu onRum illAdha gOvindhA

We talked about lack of everything in us, did we say anything is lacking in you? You are everything. Our lack of everything would match with your having everything. We are like a deep pit and you are like a mountain that could perfectly fit into that pit; so we have got a good match.

We will have to lose our prize due to our lacking everything, only if You lack anything.

We don’t have to lose you because of not having anything else. (no other means, only you are our means to reach you). Thus this shows their upAya-nairapEkshyam.

gOvindhA

Since you are saying that I am everything, then I can give you mOksham if I want to, or I can deny if I don’t want to”.

“Did we come to paramapadham to ask you all these? You could not stay there without us, so it is you who were born here to be with us, to be teased by us, and to do all the chores we tell you to do – we are asking you only in such a place (here)”.

This name of gOvindhA shows perumAn‘s saulabhyam (being able to mix with small level people (all of us)), which is one of the main guNams of perumAn that one considers when doing saraNAgathi.

[ ANdAL used the name ‘nArAyaNA’ three times in prior pAsurams. In these three pAsurams (previous one, this, and the next) she calls him ‘gOvindhA’. When she said nArAyaNA, perumAn did not seem to be happy – she realized that He is born here in order to enjoy us and not be reminded of his greatness – so to make him happy she called him as gOvindhA three times, but the meaning is same – perumAn with saulabhyam for us to do saraNAgathi, and perumAn with swAmithvam for us to do kainkaryam].

“only if there is any rule that the one with everything should give to ones who don’t have anything”

“O, that?”

un thannOdu uRavu

“Aren’t you our relative? Don’t you have to take care of what we need?”

“Because of our relationship? That will end with a pot of water (last rites)”.

un thannOdu uRavEl namakku ingu ozhikka ozhiyAdhu

( namakku ) Our relationship cannot be broken either by us or by you. It cannot be broken even if we tried together with an understanding between us.

“How can you say for sure?”

thirumazhisai AzhwAr sang ‘nAn unnai anRi ilEn kaNdAi nAraNanE! nI ennai anRi illai‘ (I am nothing without you nAraNA!, and you are nothing without me) – that is our proof”

“But they are your parents, (they would only talk like that)”

“Also see in what you (in the form of our AchAryAn) gave in our hands as the first pramANam – the source of all references (thirumanthram) – see its first word (praNavam)”.

That is why we said ‘nArAyaNanE namakkE paRai tharuvAn‘. You are the savior, we are the ones to be saved – that is our relationship, forever”.

“You are talking about our relationship, with you as gOpikAs, and me as your gOvindhan; but you called me as ‘narAyaNan’ instead.

“Is it wrong to call you, who is (in) everything, as nArAyaNan?”

“My purpose of coming here was to be with you all; so I like it when you call me gOvindhan”

If a prince and a common man were in a prison, and after getting released if the common man reminds of those days to the prince it would hurt the prince’s feelings. perumAn was also having the same emotion.

ariyAdha piLLaigaLOm

“we did that because of agyAnam due to being ignorant and small”. Sorry that we pushed you about our relationship with you and reminded you of your parathvam.

[When we do saraNAgathi to perumAn, we accept all our mistakes and shortcomings. For example nAthamunigaL‘s and rAmanujar‘s slOkas related to their saraNAgathi]

anbinAl

“We called you nArAyaNA because of our agyAnam due to our love. So please bear with us.

It is like when we are (wife is) in the same bed, you please do not complain that ‘the legs hit me, arms hit me’ “.

arjunan pleaded to krishNan to forgive him (during bhagavath gIta) for having called him ‘hey krishNa!’, ‘hey yAdhavA’, ‘hey friend’ without realizing krishNan’s greatness.

un thannaich chiRu pEr azhaiththanavum sIRi aruLAdhE

When you have come to this world to enjoy earning your saulabhyam, we called you with the name of nArAyaNan instead of gOvindhan by mistake due to agyAnam, small age, and love. Please do not be upset with us.

iRaivA

We are asking Not based on thinking about the god of the dhEvas, but the god of us cowherds.

Would anyone say that their legs and arms did mistakes and be angry with those things? Since we are your property, if you don’t bless us then would it not be a loss for you?

Since you have not learned from a teacher sitting under his seat, (as a sarvagyan (who knows everything)), you do not know that it is not correct for you to be angry with us?

Your saulabhyam does not match with you anger.

nI  (you)

krishNan tries to back out saying that you have to go through thAyAr when doing saraNAgathi.

They say that they have done all of that, and they are here only with thAyAr‘s (nappinnai’s) blessings and recommendation.

So it is now You who have to act.

nI thArAi paRai

You, who hope that people would not say No when you bless them, please give us paRai. Please allow us to surrender to you – please give us mOksham.

ElOrempAvAi – O girl, think, commit, and follow our ways.

This pAsuram is related to first half of dhvayam. Through AchAryan and thAyAr we surrender to perumAn; we learn not to prevent him from pouring his love on us. First half of dhvayam is about saraNAgathy. Next pAsuram is related to second half of dhvayam which is about requesting to doing kainkaryam after saraNAgathy.

This pAsuram talks about doing saraNAgathy – 1) accepting that we are not capable of doing karma/ gyAna/ bhakthi yOgams,  2) understanding that we don’t have any qualifications, and don’t want any qualifications to be the means, 3) praising perumAn who is complete in everything, 4) understanding our relationship with him, 5) accepting and feeling bad for our mistakes of thinking that there are other means other than Him for reaching Him, and 6) surrendering to Him through our AchAryAn;  This thought is saraNAgathy.


English translation Raghuram Srinivasa Dasan.

archived in http://divyaprabandham.koyil.org

ஞான ஸாரம் 3 – ஆனையிடர் கடிந்த ஆழி

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ஞான ஸாரம்

முந்தைய பாசுரம்

                                                                              3-ஆம் பாட்டு:

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“ஆனை யிடர் கடிந்த ஆழி அங்கை அம்புயத்தாள்
கோனை விடில் நீரில் குதித்தெழுந்த மீன் எனவே
ஆக்கை முடியும்படி பிறத்தல் அன்னவன்தாள்
நீக்க மில்லா அன்பர் நிலை”

பதவுரை:

ஆனை கஜேந்திராழ்வானுடைய
இடர் முதலையினால் உண்டான துன்பத்தை
கடிந்த போக்கின
ஆழி அங்கை சுதர்சனம் என்னும் சக்கரத்தை அழகிய கையிலேந்திய
அம்புயத்தாள் கோனை லக்ஷ்மீ நாயகனை
விடில் பிரியில்
நீரில் தண்ணீரிலிருந்து
குதித்தெழுந்த துள்ளிக் குதித்துப் பிரிந்த
மீனெனவே மீன் போல
ஆக்கை முடியும்படி பிறத்தல் உடல் அழியும்படி நிலை உண்டாதல்
அன்னவன்தாள் அத்திருவின் மணாளனது திருவடிகளை
நீக்கமில்லா பிரிய மாட்டாதது
அன்பர் நிலை அன்புடையார் நிலையாகும்.

கீழ்ச்சொன்னதில் “பிரிவில் ஆற்றாமை, கூடில் ஆற்றுதல்” என்ற பர பக்தியின் நிலை பேசப்பட்டது.

இதில் பரபக்தியின் பழுத்த நிலையான பரமபக்தி பேசப்படுகிறது. அதாவது பிரிந்தால் ஆற்றமாட்டாமல் உயிர் பிரிதல் அளவுக்கு மீறிய பக்தி மிஞ்சி போகுதல். இதை உதாரணத்துடன் கூறுகிறார்.

விளக்கவுரை:

புராணங்களிலும் ஆழ்வார் பாசுரங்களிலும் அடிக்கடி பேசப்படுவது கஜேந்திராழ்வான் சரிதம். கஜேந்திரனாகிற யானை பகவான் திருவடிகளில் தாமரைப் பூவை சமர்ப்பிப்பதற்காகத் தாமரைக் குளத்தில் இறங்கி பூவைப் பறித்துக் கரையேறியது. அப்பொழுது நெடுநாளாக தன் சாபத்தைப் போக்கும் யானையை எதிர்பார்த்திருந்த முதலை யானையின் காலைக் கவ்வியது. யானை கரைக்கு இழுக்க முதலை நீருக்கு இழுக்க தேவ வருஷத்தில் ஆயிரம் ஆண்டுகள் கழிந்தன. முதலைக்கு நீர் தன்னிடமாதலாலும் பலமானதாலும் தனது விருப்பம் நிறைவேறியதால் பலம் வளர்கையாலும் யானையை நீருக்குள்ளே இழுத்தது. யானைக்கு நீர் நிலை வேற்றிடமாகையாலும் விருப்பம் நிறைவேறாததாலும் பலம் சிறிது சிறிதாகக் குறைந்து துதிக்கை முழுகும்படியான நிலை ஏற்பட்டதாலும், இனி இதுக்கு மேல் துன்பம் இல்லை என்னும்படியான ஆபத்தை அடைந்த நிலையில் “பக்தர்களின் விரோதியை அழிக்கும் இயல்புடைய இறைவனே (சர்வேஸ்வரனே) நமக்கு “ரட்சகன்” என்று எண்ணி “நாராயணாவோ மணிவண்ணா நாகணையாய் வாராய் என் ஆனிடரை நீக்காய்” என்று கூப்பிட்ட உடனே பகவான் ஒடோடி வந்து கஜேந்திராழ்வானுடைய துக்கத்தைப் போக்கினான். யானைக்கு துக்கமாவது முதலையின் வாயிலே அகப்படுகையாலே தன் சரீரம் அழிகிறது என்றல்ல. கையில் எடுத்த பூவை அதன் அழகு அழியாமல் பகவான் திருவடிகளிலே சமர்ப்பிக்க முடியவில்லையே என்பதுவே துக்கம். அத்தகைய துக்கத்தை கஜேந்திரன் நோவுபடுகிற சமயத்திலே சென்று அவனுக்கு முகம் காட்டி அவன் துக்கத்தைப் போக்கினான் என்பது புராணக் கதை. இது இங்கு “யானையிடர் கடிந்த” என்ற தொடரால் கூறப்பட்டது.

ஆழியங்கை – “திருவாழியை அழகிய கையிலேயுடைய” என்று பொருள். கஜேந்திரனைக் காக்கச் சென்ற போது அவன் விரோதியான முதலையின் தலை துணிப்பதற்கு கையிலே திருவாழியை ஏந்திக் கொண்டு அப்பொழுது சென்றான் என்பது குறிப்பு.

“மழுங்காத வைந்நுதிய சக்கர நல் வலத்தையாய்த்
தொழுங் காதற் களிறளிப்பான் புள்ளுர்ந்து தோன்றினையே”

என்று நம்மாழ்வாரும் இதைக் குறிப்பிட்டார். யானை இடர்கடிய சக்கரத்துடன் சென்றது – தெளிவு. கஜேந்திரனைக் காக்க வருகின்ற வேகத்தில் கையில் இருக்கும் திருவாழியைக் கூடி அறியவில்லை போலும், அறிந்திருந்தால் இருந்த இடத்திலேயிருந்த சக்கரத்தை ஏவிக் காரியம் கொள்ளலாம் அல்லவா? என்று ஒரு பொருள். கையில் திருவாழியை அறிந்திருந்தே அப்படிச் செய்யாமல் ஒடோடி வந்து முதலையின் தலையைத் துணித்தான் என்பது மற்றொரு பொருள். காரணம், கஜேந்திரன் பக்தியுடன் அவனை அழைத்துத் தொழும் காதற் களிறு என்று இதனை ஆழ்வார் அருளினார். அதனால் கஜேந்திரன் பகவானுடைய கையும் திருவாழியுமான அழகு காண ஆசைப்பட்டிருக்கிறவன் கையில் பறித்த தாமரைப் பூவை பகவான் திருவடிகளில் சமர்ப்பிக்க ஆசைப்பட்டிருக்கிறவன். ஆகையால் அவன் இருக்கும் இடம் சென்று அவன் துக்கத்தைத் தீர்க்க வேண்டிய அவசியத்தினால், இருந்த இடத்திலேயே காரியம் கொள்ளாமல் தாமரை குளத்திற்குச் சென்றான். இதனால் “தன்னைக் காண ஆசைப்படும் பக்தர்களுக்கு ஆசைப்பட்டபடி முகம் காட்டுவான்” என்பது உட்கருத்து. இக்கருத்து பேயார் “குட்டத்துக் கோன் முதலை துஞ்சக் குறித் தெறிந்த சக்கரத்தான்” என்றார்.

அம்புயத்தாள் கோனை:- தாமரையைப் பிறப்பிடமாகக் கொண்ட பெரிய பிராட்டியாருக்கு நாயகனானவனை என்று இதன் பொருள். இதுவும் கருத்துடை தொடர். பாற்கடலில் பெருமாள் பள்ளி கொண்டிருக்க மண்மகளும், ஆய்மகளும் திருவடிகள் பிடிக்க, திருமகளைத் திருமார்பிலே அணைத்துக் கொண்டு பள்ளி கொண்டருளா நிற்க, அப்பொழுது கஜேந்திரன் கூப்பிட்ட அக்கூப்பீடு பகவான் திருச்செவிப்பட்டது. அப்போது திருவடி பிடித்தவர்களின் கைகளிலிருந்து திருவடிகளை மெதுவாக இழுத்துக்கொண்டு படுக்கையிலிருந்தும் சடக்கென எழுந்திருந்து திருக்கண்களையும் மலர விழித்து சுற்றும் முற்றும் பார்த்துவிட்டு திருமகளை அணைத்துக் கொண்டிருந்த திருமார்பை அவ்விடத்திலிருந்து பக்குவமாக வாங்கி அதன் பிறகே அனைவரும் வியக்கும்படி, கருடவாகனத்தில் ஏறி மிக வேகத்தோடே எழுந்தருளி ஸ்ரீகஜேந்திராழ்வான் துன்பத்தைப் போக்கினான் என்று புராணம் கூறுகிறது. அதைப்பற்ற “அம்புயத்தாள் கோன்” என்ற கருத்து கூறப்பட்டது. மேலும், அரசன் தன் மக்களை நல்லமுறையில் காப்பானானால் அதைக் கண்டு மகிழும் தாயைப் போல, இறைவன் பக்தர்களை இடுக்கண் களைந்து காத்தால் அதைக் கண்டு களிப்பவள் பிராட்டியான தாயல்லவா? அதனாலும் “அம்புயத்தாள் கோன்” என்று கூறப்பட்டது. இதனால் “தன்னை அடைக்கலம் புகுந்தவருடைய ஆபத்து காலங்களில் அவர் இருப்பிடம் சென்று அவருக்கு உதவி காக்குமவன்” என்றும், அவர்களைக் காப்பது அவர்களுக்கு செய்த செயலாகக் கருதாமல் தனக்குச் செய்து கொண்ட காரியமாகக் கருதுவான் என்றும் அத்தகையவன் பெரிய பிராட்டியாருக்குக் கணவனாவான் என்றும் பகவானுடைய இயல்புகள் கூறப்பட்டன.

விடில்:- தன் பக்தரிடம் இப்படி அன்புடையவனாக இருக்கிறவனைப் பிரிய நேரிட்டால்;

நீரில் குதித்தெழுந்த மீனெனவே:- நீரிலிருந்து குதித்துக் கிளர்ந்து அந்நீரைப் பிரிந்த மீன்போல;

ஆக்கை முடியும்படி பிறத்தல்:- சரீரம் அழியும்படியான நிலை உண்டாகும். கலவியில் இன்பமும், பிரிவில் துயரமும் பரபக்தியின் இலக்கணம். அதைக் காட்டிலும் சிறப்பு பரபக்திக்கு உண்டு. அதாவது பிரிந்தால் உயிர் போய்விடும் நிலை. இதுவே இதுக்குச் சிறப்பு. இதை நீரை விட்டுப் பிரிந்த மீன் போல என்று உதாரணத்தோடு கூறினாராயிற்று.

அன்னவன்:- கீழ் “அம்புயத்தாள் கோன்” என்று சொல்லப்பட்ட இறைவனை ‘அன்னவன்’ என்ற சொல்லால் இங்கே குறிப்பிடுகிறார். இங்கு ‘அன்னவன்’ என்றது அப்படிப்பட்டவன் என்று பொருள். அல்லது மீனுக்கு நீர்போல இவ்வான்மாவுக்கு தாரகனாயிருப்பவன் என்னவுமாம்.

தாள் நீக்க மில்லா அன்பர் நிலை – அவன் திருவடிகளைப் பிரியப் பொறுக்கமாட்டாத அன்பு. இப்படியிருந்துள்ள அளவு கடந்த அன்புடையவர்களது இயல்பு அவனைப் பிரியில் நீரிலிருந்து பிரிந்த மீன் போல உயிர் போகும் நிலை உண்டாகும். இது பரம பக்தியின் நிலை என்பதை இப்பாடல் விளக்குகிறது.

 

ஞான ஸாரம் 2 – நரகும் சுவர்க்கமும்

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ஞான ஸாரம்

முந்தைய பாசுரம்

                                          2-ஆம் பாட்டு

நரகும் சுவர்க்கமும் நாண்மலரள் கோனைப்
பிரிவும் பிரியாமையுமாய்த் – துரிசற்றுச்
சாதகம்போல் நாதன்  தனதருளே பார்த்திருத்தல்
கோதிலடியார் குணம்

நாண் மலராள் கோனை – திருவின் மணாளனை (திருமாலை)
பிரிவு – பிரிந்திருப்பது
நரகம் – துன்பமுமாய்
பிரியாமை – கூடியிருப்பது
சுவர்க்கமுமாய் – இன்பமுமாய்
துரிசற்று – குற்றமற்று
சாதகம் போல் – சாதகப்பறவை போல (மழையையே எதிர்பார்த்திருக்கும்)
நாதன் தனது – பகவானுடைய
அருள் – கருணையையே
பார்த்திருத்தல் – எதிர்பார்த்திருத்தல்
கோதிலடியார் – குற்றமற்ற அடியார்களது
குணம் – இயல்பாகும்
பதவுரை:

விளக்கவுரை:
நரகும் சுவர்க்கமும் என்ற சொற்கள் துன்பத்தையும் இன்பத்தையும் குறிக்கின்றன. “துன்பமும் இன்பமும்” என்கிற திருவாய்மொழிப் பாசுரத்தில் “இன்பமில் வெந்நரகாகி இனிய நல்வான் சுவர்க்கங்களுமாய்” என்ற இடத்திற்கு உணரச் செய்கையில் “சுக துக்கங்கள்” என்று உணர சொல்லப்பட்டிருக்கிறது. ஆகவே நரகு என்றால் துன்பம் என்றும் சுவர்க்கம் என்றால் இன்பம் என்றும் பொருள் கொள்ள வேண்டும்.

பரபக்தியுடையவர்களுக்கு எது துக்கம்? எது சுகம்? என்பதை மேல் தொடர் விவரிக்கிறது. நாண்மலராள் கோன் (பெரிய பிராட்டியாருக்குத் தலைவன்) அவனைப் பிரிதல் துன்பம் என்றும் பிரியாமை (அவனோடு கூடியிருத்தல்) இன்பம் என்றும் சொல்வர். பரபக்தி என்றால் பிரிவில் ஆற்றமாட்டாமை, கூடிடில் ஆற்றாயிருத்தல். இதற்கு உதாரணம் பின்வருமாறு.

R

ஸ்ரீராமாயணத்தில் பெருமாள் (இராமன்) காட்டிற்கு எழுந்தருளும்போது பிராட்டி நானும் கூட வருவேன் என்று சொல்ல அதற்குப் பெருமாள் நகர வாசத்திற்கும் வன வாசத்திற்குமுண்டான வேறுபாடுகளை எடுத்துரைத்து அதனால் காட்டிற்கு உடன் வருவது துன்பம் என்றும், அரண்மனையில் இருப்பது இன்பம் என்றும் அருளிச் செய்தார். அதைக் கேட்ட பிராட்டி, “இன்ப துன்பங்கள் நீர் சொல்வது போல் அல்ல; ஒவ்வொருவருக்கும் வேறு வேறாய் இருக்கும் உம்மோடு கூடியிருப்பது எதுவோ அதுவே சுகம்; உம்மைப் பிரிந்து அரண்மனையில் இருப்பது துன்பமாகும்; இந்த உண்மை உமக்குத் தெரியாமல் போனாலும் என்னிடம் கேட்டு அறிவீராக; தமக்குத் தெரியாததைப் பிறரிடம் கேட்டு அறிந்து கொள்ளவேணும்; அது தவறில்லையே; உம்மைப் போலே நாம் அளந்து அன்பு செய்யவில்லை. நான் உம்மிடம் கொண்டுள்ள அன்பு அளவு கடந்ததாகும்” என்று சொன்னாள். இதற்கு இராமன் “நம்மைக் காட்டிலும் உனக்கு அன்பு மலை போல் இருப்பதாய்ச் சொன்னாயே. இதற்கு நம்மை என்ன செய்யச் சொல்கிறாய்?” என்றான். அதற்கு பிராட்டி “நான் முன்னே போகின்றேன். நீர் எனக்குப் பின்னாலே வரப்பாரும்” என்று கூறினாள். இது பெரியவாச்சான் பிள்ளை வியாக்யானம்.

இங்கு ஒரு வேதாந்தவிசாரம். சீதை, இராமனைப் பார்த்து உம்முடன் கூடியிருந்தால் சுகம் என்றும் உம்மைவிட்டுப் பிரிந்தால் துக்கம் என்றும் கூறினாள். இது அவள் அளவுக்குப் பொருத்தமாகயிருக்கும். இதே வார்த்தையை ஜீவாத்மா பரமாத்மாவைப் பார்த்துச் சொல்வது முறையற்றது. பிராட்டி பகவானையே இன்பமாகக் கொண்டிருப்பவள். ஜீவாத்மாக்களோ பகவானையும் பிராட்டியையும்சேர்த்து இன்பமாகக் கொண்டிருப்பவர்கள். அதனால்பிராட்டிக்கு “ஏகாயணை” என்றும், ஜீவாத்மாக்கள் “மிதுனாயர்கள்” என்றும் சொல்லப்பட்டிருக்கிறார்கள். ஏகாயணை பகவானொருவனையே இன்பமாகக் கொண்டிருப்பவள். ஜீவாத்மாக்கள் மிதுனாயனர் என்று சொல்லப்படுவதால் பகவானையும் பிராட்டியையும் சேர்த்து இருவரையும் இன்பமாகக் கொண்டிருப்பவர்கள். பிராட்டிக்கும் ஜீவாத்மாக்களுக்கும் உண்டான வேறுபாட்டை இவ்வாறு பிரித்து அறியவேணும்.

“நாண்மலராள் கோனைப் பிரிவும் பிரியாமையுமாய்” – பிராட்டியோடு கூடிய பகவானைப் பிரிதலும், பிராட்டியோடு கூடின பகவானைப் பிரியாமையும் துன்பமும் இன்பமும் என்று சொல்லப்படுகிறது. இளையபெருமாள் ராமனைப் பார்த்து “சீதை எப்படி உன்னைப் பிரிந்தால் வாழமாட்டாளோ அது போல நானும் உன்னைப் பிரிந்தால் வாழமாட்டேன்” என்று தன்னைப் பிராட்டிக்குச் சமமாகக் கூறிக் கொண்டுள்ளார். இங்கு பிரிவுத் துயர் பொறுக்க மாட்டாமைக்கு மட்டும் இருவரும் சமம் என்று கருத்தாகும்.

அவ்வாறன்றி ராமனை மட்டும் பற்றி நிற்கும் சீதையைப் போல் என்று பொருள் கொள்ளலாகாது. இளையபெருமாளுக்குப் பிராட்டியும் பெருமாளும் சேர்ந்திருக்கும் நிலையே இன்பமாகக் கொள்ள வேணும். ஆகவே தான் காட்டுக்குப் புறப்படும் பொழுது “நீயும் சீதையும் மலைதாழ்வரைகளில் உலாவும் பொழுதும், உறங்கும் பொழுதும், விழித்திருக்கும் பொழுதும் உங்கள் இருவருக்கும் நான் எல்லா அடிமைகளும் செய்யவேணும். அதற்காகவே என்னை அழைத்துச் செல்லவேணும்” என்று இலக்குவன் கூறியுள்ளதால் பகவான், பிராட்டி இருவருக்கும் சேர்த்து செய்யும் அடிமையே ஆன்மாக்கள் எல்லோருக்கும் உரிமையாகும்.

துரிசற்று – துரிசு – குற்றம். அற்று – அது இல்லாமல் அதாவது பகவானையும் பிராட்டியையும் பிரிந்தால் துன்புற்றும் அவர்களைக் கூடினால் இன்புற்றும் அமைந்த பக்தி உண்டானால் அதை (தகுதியுடைமையாக) அதிகாரி விசேஷணமாகக் கொள்ளவேணும். அதாவது சாப்பிடுவதற்கு பசி எப்படி அவசியமோ அதுபோல பகவானை அனுபவிப்பதற்கு பக்திவேணும். இந்த பக்தி சாதனமாக ஆகாது. பக்தியை உபாசகர்கள் சாதனமாகக் கொள்ளுகிறார்கள். சரணாகதர்கள் சாதனமாகக் கொள்ளமாட்டார்கள். சாதனமாகக் கொண்டால் அதுகுற்றமாகும். இங்கு துரிசற்று என்பதால் பக்தியை சாதனமாகக் கொள்ளும் குற்றம் இல்லாதவர்கள் என்று பொருள்.

“சாதகம் போல் நாதன் தனதருளே பார்த்திருப்பர்” – அதாவது மழைநீரையல்லது பருகாத சாதகப்பறவை விடாயினால் நாக்கு ஒட்டினாலும் மழைநீரையே பார்த்திருக்கும். அதுபோல இவ்வாத்மாவுக்கு வகுக்கப்பட்ட பகவானுடைய அருளையே அவனை அடைவதற்குச் சாதனமாக அறுதியிட்டு அவ்வருளையே பார்த்திருத்தல் குற்றமற்ற அடியார் குணம் “துணியேனினி நின்னருளல்லது நின்னருளே புரிந்திருந்தேன்” என்ற ஆழ்வார் பாசுரங்களாலும் இக்கருத்தைக் காணலாம்.

“கோதிலடியார்குணம்” – அடியார் என்பதற்கு வேறுவேறு பயன்களிலும், வேறுவேறு சாதனங்களிலும் தொடர்பு கொண்டிருக்கும் குற்றமில்லாதவர் என்று பொருள். தங்களுடைய அடிமை இலக்கணத்திற்கேற்ப பகவானையே ப்ராப்தாவும் ப்ராபகனும் ப்ராப்திக்கு உகப்போனும் அவனே. அடையவேண்டியவன் ப்ராப்தா அடைய வழியாய் இருப்பவன் ப்ராபகன். அடைந்த பிறகு இவ்வாத்மாவுக்கு பகவானே வகுக்கப்பட்ட தலைவன் என்பது உண்மை. ஆகையால் இப்பாட்டில் முன்னடியால் “பயன் பகவானே” என்ற கருத்தும் பின்னடியால் “சாதனமும் பகவான்” என்ற கருத்தும் தோன்றச் சொல்லப் பட்டுள்ளது. இப்படியிருப்பதே கோதிலடியார் குணம் என்று உணர வேண்டும்.

thiruppAvai – 27 – kUdArai vellum

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

Full Series

“So, have you got all the items you wanted for nOnbu?”

They reply, “krishNa! what we asked till now are for nOnbu, but there are a few personal ones that we need to ask you.”

After getting him they are talking about the rewards they would get for completing the nOnbu (getting him). During union with emperumAn it would appear that the ornaments are their aim.

கூடாரை வெல்லும் சீர் கோவிந்தா உந்தன்னைப்
பாடிப் பறைகொண்டு யாம் பெறும் சம்மானம்
நாடு புகழும் பரிசினால் நன்றாகச்
சூடகமே தோள்வளையே தோடே செவிப்பூவே
பாடகமே என்றனைய பலகலனும் யாம் அணிவோம்
ஆடை உடுப்போம் அதன்பின்னே பாற்சோறு
மூட நெய் பெய்து முழங்கை வழிவாரக்
கூடி இருந்து குளிர்ந்தேலோர் எம்பாவாய்.

kUdArai vellum sIrk gOvindhA
unRannaip pAdip paRai koNdu yAm peRu sammAnam
nAdu pugazhum parisinAl nanRAga
sUdagamE thOL vaLaiyE thOdE sevippUvE
pAdagamE enRanaiya palkalanum yAm aNivOm
Adai uduppOm adhan pinnE pAl sORu
mUda nei peidhu muzhankai vazhi vAra
kUdi irundhu kuLirndhu ElOrempAvAi

padha padhArtham

vellum sIr – having the guNam of winning
kUdArai – those who are opposed,
gOvindhA – Oh gOvindha!
pAdi – (we would) sing (till we are content)
un thannai – about you,
paRai koNdu – and receive paRai (instrument)
yAm peru sammAnam – and the price we are going to get is
nAdu pugazhum parisinAl – that the villagers would appreciate/celebrate us,
yAm nanRAga aNivOm – we would wear (the ornaments) very well (as we are decorated with them by you and nappinnai pirAtti), (ornaments such as)
chUdagam – ornament for the arms
thOL vaLai – ornament for the shoulders
thOdu – ornament for the ears
sevip pU – ornament for the upper part of ears
pAdagam – (pAdha kadagam) – ornament for the legs
enRu anaiya pal kalanum – and more such ornaments;
adhan pinnE – after that,
pAl sORu – rice (in the) food made with milk
mUda – (which) would not be visible (due to)
nei peidhu – (lots of) ghee added,
muzhangai vazhi vAra – such that it would drip through the elbows,
kUdi irundhu – (we would) be together (and eat that)
kuLirndhu – and be happy.

Meaning

kUdArai vellum

krishNan wins those who don’t want to befriend Him; He will try as much as possible to include everyone with Him. He would win the ones like rAvaNan who did not want to bow his head till the end.

He loses to those who join/accept him.

parasurAman tried to fight with chakravarthy thirumagan, but after losing to Him, he gave his bows and arrows and did anjali to Him and left; if he had done anjali even when holding the bows in his hand it would have been chakravarthy thirumagan who would have lost to that.

“We won’t fall on the feet of krishNan who is having friendship with arjunan” said dhuryOdhanan, and you won him.

“We will do whatever you say” said pANdavas, and you did everything they said – walking for them – to ask for a few small villages, riding a chariot in the war, bathing the horses of the chariot, and so on.

[

AchAryas try hard to correct those who do not follow the sampradhAyam. They try whatever is required to help sishyas understand bhagavath vishayams.

==> Once an elderly person, who helps with tasks related to writing copies of granthams, came to kUraththAzhvAn and requested him to teach him some meanings (do kalakshEpam). kUraththAzhvAn agreed to teach him. But that person put a condition that nobody should know that he is learning from him – he probably thought it is low of him to be learning because others might think that he does not know enough; kUraththAzhvAn agreed not to tell anyone that he is teaching this person, since kUraththAzhvAn thought that it would any way help one person to gain bhagavath vishayams.

So, kUraththAzhvAn took that person to an isolated place and started doing kAlakshEpam, one on one. That person would hold the grantham in his hands and read a phrase and kUraththAzhvAn would explain its meanings (as was the custom of the time). This went on for a few days. One day when this was going on, kUraththAzhvAn saw some people walking toward their location. That elderly man did not notice those people. kUraththAzhvAn was concerned that this person’s condition of anonymity would be in jeopardy if they came to know about this kAlakshEpam.

As those people came closer to the location, kUraththAzhvAn quickly took the srIkOsam from that person’s hands and kept it in his hands, and as those people crossed them, kUraththAzhvAn loudly said to the student, ‘please continue (teaching me)’ – pretending to be learning from that old man. Those people might have thought, “we thought kUraththAzhvAn knows everything, but looks like he is learning all of these secretly from this old person”

kUraththAzhvAn is gyAna nidhi – seeing his gyAnam emperumAnAr himself has wondered whether AlavandhAr has born in the form of this kUraththAzhvAn; there is no end to talking about the greatness of kUraththAzhvAn — that kUraththAzhvAn is sitting here pretending to learn from this person; he did not care what others would think of him. That old person realized his mistake and fell on kUraththAzhvAn’s feet.

They try whatever is required to help sishyas understand vishayams.

sIr

perumAn wins all by his guNams.

perumAL won enemies just by the supreme way he held his bow. (chachAla chApancha mumOcha vIra:) He won them by his guNam of valor.

He wins gOpikAs and adiyArs by showing his beauty and kindness (guNams).

He won AzhwArs by showing his svarUpa (true nature) rUpa (forms) guNa (auspicious qualities) vibhUthi (wealth).

He wins people like us who don’t show interest in any of his qualities, by using our sambandham with Azhwars as the front.

==> One could take care of the target of his arrows by applying some medicine; there is no medicine for the target of his beauty and kindness. “Wow! How can you be like that?” say the gyAnis when looking at his simplicity (eththiRam! – thiruvAimozhi 3-1-1 / எத்திறம்! (திருவாய்மொழி 3-1-1)).

gOvindhA

You are so fond of the cows and you go behind them even though they don’t say they want to be with you, nor do they realize that you are going behind them.

You are just happy that they did not say No to your relationship; they enjoy and grow by your fond touch.
[ Another meaning for govindA – capable of speaking about great things. Our AchAryan ]

unRannaip pAdi

We are singing your names for the purpose of just singing your names.

You are ‘gOpi jana vallabhan‘; singing your names is our benefit of doing the nOnbu; benefit of having a tongue.

paRai kONdu

They are talking about paRai (drum instrument) which is prApakam (means for nOnbu) when they are already on to prApyam (krishNan); they are doing this is to help the elders.

[Singing AchAryan’s greatness, doing saraNAgathi through him; ‘kurugUr nambi pAvin (thiruvaimozhi) innisai pAdith thirivanE‘, said madhurakavi azhwAr. (I will go around singing kurugUr nambi’s thiruvAimozhi); When others said “Since thiruvAimozhi is about perumAn, you are singing about perumAn, not AchAryan”, he replied, “I don’t know what is there in thiruvAimozhi, I only sing that because nammAzhvAr wrote it”.]

yAm peru sammAnam

the prize we get – is the flower garland from your shoulders, for you to place it in our shoulders… like perumaL gave to pirAtti when going out of his palace to meet chakravarthy during the day of his pattAbhishEkam.

yAm – we, who think that we are always under the blessing of perumAn, and all that we have to do is accept that uninterrupted blessing.

nAdu pugazhum parisinAl

you give… such that it is celebrated by everyone as “this one gave and all the girls got the prize!”.

[ The award we get is what we learned from AchAryan’s gatAksham, our association with our AchAryan. ‘thiruvadi sambandham’. ‘adiyen rAmAnuja dhAsan’]

nanRAga

(give us prize in the best way) like how perumAL and pirAtti together gave thiruvadi (hanumAn) the chain given by indhiran. Unlike those going to srIvaikuNtam from here who are decorated by apsara women, we want you and nappinnai pirAtti to decorate us; we don’t want to be in the situation of decorating and waiting for your arrival; we want you to decorate us and enjoy the beauty.

They ask krishNan the following five ornaments.

[ We get from AchAryan the ‘five’ – pancha samskAram, during samAsrayaNam – those five are: poRi (thApa mudhrA) in shoulders, nAmam (puNdram) in forehead and other places, a new name (nAmam) for us – ‘dhAsan’, rahasya manthram, and, about thiruvArAdhana kramam(yAgam).]

chUdagamE

Jewels worn in hands – the hands of gOpikAs that krishNan would first hold when touching; he would fondly keep their hands in his head and chest;

[[ thiruvArAdhanam, done by hands, is our ornament. AchAryan explains this to us during samAsrayaNam ]].

thOL vaLaiyE

with that touch he would want to hug our shoulders – we need jewels for such shoulders.

[ Jewels for our shoulders – thiru ilachchinai – the changu chakra poRi by our AchAryan. ]

thOdE

even if we have already worn in our ear lobes, it wouldn’t be same as what you would put on us.

our ear studs would be a decoration to your shoulders when you hug our shoulders.

[==> The rahasyam we get in our ears from our AchAryan – thirumanthram.

During pancha samskAram, this is dhAsya nAmam from AchAryan; visible outside like thOdu. ]

sevip pUvE

unlike other jewels worn by them which bother when He hugs them, these ornaments and flowers worn in the upper part of their ear lobes would help him enjoy his hug.

[ ==> sevip pU – is bhOgam (enjoyment), that is, for our every-day recital, that we got from our AchAryan : dhvayam ]

[[ rahasyams received during samAsrayaNam, not so visible outside, like sevip pU. ]]


pAdagam

Worn in their legs; after hugging and losing to them, he would press their legs – ornament for those legs;

chUdagam for hands, pAdagam for legs – pressing their hands and legs is what He does and accomplishes other related things from them.

[==> perumAn‘s thiruvadi is what we surrender to – he gave charama slOkam for that. That is our ornament.

==> So, the above three are about rahasya thrayam. They are also about ‘gyAna, bhakthi, vairAgyam’ that one would show towards perumAn. How? Since thirumanthram is about the gyAnam of our relationship with Him, dhvayam’s 2nd line of kainkaryam is based on our bhakthi towards him, and charama slOkam is based on vairAkyam to not use other means to reach Him, they are about gyAna, bhakthi, vairAgyam.

pAdagam – perumAn‘s thiruvadi is what we wear as nAmam in our forehead -> one of pancha samskArams during samAsrayaNam. ]

enRu anaiya pal kalanum

We will wear all types of ornaments that you know; you should know, you wear so many ornaments; we will wear many of these and more like these.

yAm aNivOm

They had said ‘malar ittu nAm mudiyOm (2) (won’t wear flowers (as they were doing nOnbu)), but now they are saying they will wear all these jewels.  Only till coming to him were they to follow those things; now they want him to decorate them; he will do it if they say they agree to wear it.

[==> without bhagavath sambandham, the gyAna, bhakthi, vairAgyam would not benefit but would only create danger. For a baudhdha (follower of budhdha) too there would be gyAna, bhakthi, vairAgyam, but what is the use?

As acharyan does pancha samskAram, we will wear those as our ornaments.]]

Adai uduppOm

Will wear clothes.. were they not wearing before?

They did not wear the ones which He wore first – so they don’t consider them as clothes or as wearing.

His thiruppariyattam (cloth) worn in his head is what they want for their waist. In privacy they would wear each other’s clothes; that is the kind of clothing they wish for. As they are finishing nOnbu, they want a good thiruppariyattam.

They belong to the clan that sang ‘uduththuk kaLaindha nin pIdhaga Adai udhuththu‘.

His smell in what he wore first is what they enjoy when wearing it themselves.

gOvindhA, unRannaip pAdi, Adai uduppOm : Even when you were not near her she said gOvindhA raising her hands and she got unlimited length of saree; we are near you here, will there be any dearth of getting our clothes?

(But, when krishNan was near gOpikAs, he stole their clothes when they were bathing; when he was away from dhraupathi he gave her enough saree when she said his name. It looks like his name is better than him!). [mumukshuppadi: dhraupathikku AbaththilE pudavai surandhadhu thirunAmamiRE / முமுக்ஷுப்படி: த்ரௌபதிக்கு ஆபத்திலே புடவை சுரந்தது திருநாமமிறே ]

==> sEshathva gyAnam; one who does not have any gyAnam/awareness (like a baby, or a mentally challenged) would not worry about clothes; so gyAnam is equated to having clothes worn. We get gyAnam from AchAryan.

adhan pinnE pAl sORu mUda nei peidhu

adhan pinnE – After wearing clothes worn by you, we want to eat prasAdham eaten by you.

adhan pinnE – If one goes to someone other than Him, they would not get those items and they would not get Him. If they go to Him, they will get everything (Him).

We said ‘nei uNNOm pAl uNNOm‘, we did not eat ghee or milk all these days- seeing that, krishNa! you also avoided those things; so there is so much of milk and ghee in all of our houses. We will cook rice with milk, and will add a lot of ghee that covered its top; one would have to search for rice in between ghee.

thiruvAippAdi that is having bhagavath sambandham with krishNan is wealthy and loving.

==> pAl sOru: kainkaryam;   mUda – but we will not think that it is we who did the kainkaryam;   nei peidhu – thus we will stick to our pArathanthriyam.

muzhankai vazhi vAra

==> Nambi thiruvazhudhi vaLanAdu dhAsar asked bhattar: “Wouldn’t the ghee go inside their mouth? Would it only pour out in their arms?”  bhattar replied, “kaNNan is their food, water, and betel leaf (uNNum sOru, parugu nIr, thinnum veRRilai ellAm kaNNan (thiruvAimozhi) / உண்ணும் சோறு பருகு நீர் தின்னும் வெற்றிலை எல்லாம் கண்ணன் (திருவாய்மொழி). These gOpikAs thinking about krishNan and his leelais wouldn’t put food in their mouth, so there is no question of ghee flowing down in their arms.”.

For nOnbu they had said ‘nei uNNOm, pAl uNNOm (2)’, but now, after joining krishNan, they love to eat like this; enjoying food made of so much ghee and other tasty items, which krishNan ate first.

===> [ When standing in a line to get water, if someone is extremely thirsty he would drink the water pouring from the elbow of the person in front of him who is drinking water; we are also drinking water (gyAnam/mOksham) from our AchAryan’s elbow who is drinking from the elbow of his AchAryan, and so on. muzhankai vazhi vAra.].

kUdi irundhu

They were separated from krishNan all these days; now they are with him, around him, and they start feeling better after touching him, talking to him, and talking about him. This is better than eating. Eating is not their goal – being together with krishNan and touching the adiyArs is their wish.

[==> AdiyArs being together for talking, singing, thinking, and doing things about AzhwArs, AchAryas, pirAtti, and perumAn – this is what will make them more dear to krishNan. ‘andham il pErinbaththu adiyArOdu irundhamai’ (thiruvAimozhi).

aham annam – aham annAdha:  :  I am like food for paramAthmA. I the food of perumAn, am enjoying perumAn who enjoys me as a food;

Here too they are bhOgyam to each other.

kuLirndhu

Be with krishNan, and cool down the hearts that were aching all these days due to separation.

[==> Like how they conduct ‘namperumAL thirunAL’ to get all the srIvaishNavas together and enjoy that sight.

kUdi irundhu kuLirndhu:   sOshnuthE sarvAn kAmAn saha brahmaNA vipassthithA – mukthAthmA gets all kalyANa guNams and enjoys them together with brahmam (perumAn) in srIvaikuntam.

(with perumAn) perumAnudan kUdi irundhu kuLirndhu (in here as well as in moksham).

(with adiyAr) adiyArgaLudan kUdi irundhu kuLirndhu (in here as well as in mOksham).

Together with other adiyArs, we enjoy the wonderful prasAdham we cooked.

That will be our sammAnam (gift).

ElOrempAvAi – Enjoy this and follow our path.
In this pAsuram, through our AchAryan, through the link to srI rAmAnujar, we get rahasya thrayam, gyAnam/bhakthi/vairAkyam, after samAsrayaNam we get mOksham and be with perumAn forever.

Previous pAsuram ‘mAlE maNi vaNNa‘ highlighted “sAmyApaththi mOksham” – gaining equivalent kalyANa guNams as perumAn. There, ANdAL asked many of the things that perumAn holds – his changu, flag, mukthAthmAs (pallANdu isaippAr), etc., gaining what he has got.

This pAsuram highlights ‘sAyujya mOksham’ – being together with perumAn (kUdi irundhu) and doing uninterrupted kainkaryams to perumAn (kuLirndhu) in srI vaikuntam.

With sEshathvam (servitude) we do kainkaryams to you for the sake of Your happiness, and without any thoughts that it is we who did all the kainkaryams – everything is yours, so whatever we give you is not created by us.

Doing kainkaryam is our nature; loving and blessing us is your nature.

It also highlights chakkarai pongal made with/of lots of ghee, milk, and some rice. When we take it in our hand to eat it (or not), the ghee will flow in our muzhankai (arm; all the way down to our elbow). We are happy to share the food with other adiyArs – other adiyArs are happy to enjoy it together with us.

It is only because of our AchAryan we get sammAnam of sAmyApathi and sAyujya mOksham where we can be with perumAn, and along with all mukthAthmAs together do kainkaryam to perumAn for ever. The help of our AchAryan. AchAryan seidha upakAram / ஆசார்யன் செய்த உபகாரம் (upadhEsa raththinamAlai).


English translation raghurAm srInivAsa dhAsan

archived in http://divyaprabandham.koyil.org

thiruppAvai – 26 – mAlE maNivaNNA

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srImathE satakOpAya nama:
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Full Series

 “What do you need?” asks krishNan, and these gOpikAs ask for the things they need for doing nOnbu. They who enjoy union with krishNan, why are they asking for these things?

Since the elders asked them to do nOnbu, the opportunity which the gOpikAs have utilized for being alone with krishNan to discuss about nOnbu; it would help them see krishNan’s face outside (they had been kept inside their houses all these days); it would help recite krishNan’s names to their mouth’s content (திருநாமங்களை வாயாரச் சொல்லுகைக்கு); and due to their thankfulness towards gOpas (for letting the gOpikAs meet krishNan).

{ We see very interesting conversation between krishNan and gOpikAs, in this pAsuram }

மாலே மணிவண்ணா மார்கழி நீராடுவான்
மேலையார் செய்வனகள் வேண்டுவன கேட்டியேல்
ஞாலத்தை எல்லாம் நடுங்க முரல்வன
பால் அன்ன வண்ணத்து உன் பாஞ்ச சன்னியமே
போல் வன சங்கங்கள் போய்ப்பாடுடையனவே
சாலப் பெரும்பறையே பல்லாண்டு இசைப்பாரே
கோல விளக்கே கொடியே விதானமே
ஆலின் இலையாய் அருளேலோர் எம்பாவாய்.

mAlE maNivaNNA mArgazhi nIrAduvAn
mElaiyAr seivanagaL vENduvana kEttiyEl
gyAlaththai ellAm nadunga muralvana
pAlanna vaNNaththu un pAncha channiyamE
pOlvana sangangaL pOippAdu udaiyanavE
sAlap perum paRaiyE pallANdu isaippArE
kOla viLakkE kodiyE vidhAnamE
Alin ilaiyAy aruL ElOrempAvAi

padha padhArtham

mAlE – Oh you who is loving (of your devotees)!
maNi vaNNA – having color like a blue diamond!
Alin ilaiyAy – (during praLayam) slept in a new banyan leaf!
kEttiyEl – if you inquire about the
vENduvana – needed items
seivanagaL – for actions done
mElaiyAr – by preceptors / earlier generations
mArgazhi nIrAduvAn – for bathing/nOnbu of mArgazhi
(we list those items)
sangangaL – conches
pAl anna vaNNaththu un pAncha channiyamE pOlvana – like your pAncha janyam (conch) that is white in color like milk
muralvana – which can sound (such that)
gyAlaththai ellAm – whole of the world
nadunga – (would) vibrate/be scared;
paRai – paRai instrument (drum)
pOi pAdu udaiyana – with enough space
sAla peru – (and) very big;
pallANdu isaippAr – people who sing thiruppallANdu;
kOlam viLakku – (lamps) auspicious mangaLa dhIpam,
kodi – dhvajams (flags),
vidhAnam – clothes (covering us) above;
aruL – kindly give them.

Meaning

mAlE – mAL: loving/affectionate (to His devotees)

Whereas earlier they said ‘nArAyaNanE namakkE paRai tharuvAn‘ (only nArAyaNan would give us moksham / opportunity-to-do-kainkaryam) they sang about his greatness; now after seeing him, they conclude that His nature is to be kind to us; that he is defined by his kindness toward us.

pirAtti referred to Him as “saraNAgatha vathsalan” as the main aspect from the essence of srI rAmAyaNam. For mahAbhAratham, they are looking at krishNan’s ‘mAm Ekam..’ in gIthA, and his desire to be with us; his love for us adiyArs (Asritha vyAmOham) as his main guNam.

How did they come to that conclusion?

When they said ‘yAm vandha kAriyam ArAindhu aruL’, they saw that krishNan’s face became brighter and glowing than before, and he walked to his simhAsanam with eagerness to help and be with the gOpikAs, and being much more madly in love than before.

mAlAip pirandha nambiyai….‘ in nAchiAr thirumozhi.

maNi vaNNA – beautiful sapphire like blue colored form of Him

Even though he is supreme, he has made himself easily available to gOpikAs and is following their orders. Similar to how we could handle a sapphire or pearl, he is being very easy to have him in the tip of their sarees (mundhAnaiyil mudindhu ALalAmpadi irukkai / முன்தானையில் முடிந்து ஆளலாம்படியிருக்கை), wear, or even sell!

His desire for adiyArs they referred to is showing in his form too.

Even those who don’t like him are mesmerized by this beauty.

Even if he does not have his kindness, this beauty would not let them leave him;

His beauty which is the reason for these gOpikAs’ craze towards him.

mAlE seiyyum maNaLanai…..‘ (nAchiAr thirumozhi)

nOnbu and such would be the means for kAmyArthis (who do it for getting some other benefit); it would be just the following of what is required in sAsthram for nishkAmar (those who do not do it for any benefit), and would be a kainkaryam for prapannas.

==> “Why have you come here?”

They tell him what they have come here for:

mArgazhi nIrAduvAn

We came here to request the items needed for mArgazhi nIrAttam (nOnbu / krishNa sambhOgam).

Even though they got what they wanted (krishNan) as the result of nOnbu, they are asking him about the items needed for nOnbu – to help the elders get rain.

“What is this mArgazhi nIrAttam?”

“Isn’t it well known?”

Even though elders have decided that the gOpikAs shall do nOnbu and krishNan shall help them, He is asking these just for the enjoyment of conversing with these girls, because conversing with them is His goal.

“Is it as famous as what vEdhas say about what one should do for various benefits?”

mElaiyAr seivanagaL

(what people have been doing for eons)

“No not like that, dear krishNa. This is even more familiar to everyone, as what one does learning from their elders – sishtAchAram.  seyyAdhana seyyOm (we would not do what they have not done).

vEdhas say – “dharmagyasamaya: pramANam vEdhAscha” – the AchAram (behaviour, activities) of those who know dharmam is (the main) pramANam (root for true knowledge); (then) vEdhas are also pramANam.

yadhyadhAcharathi srEshta: (whatever a noble person follows, other people also would follow that; how much ever he does, that is how much the others would do)”

“If so, tell me what items you need”

vENduvana kEttiyEl

If you want to listen to what we need, if you can stop staring at us, then we will tell you what we need. Your focus is somewhere else.

Why is he having some other focus?

Since all the girls from 5 lakhs houses are in front of him, he is dwelling on their breasts, waist, eyes, and face, and sitting motionless like a chess player. So they pat him to get him out of his trance.

In svApadhEsam it is talking about gyAna, bhakthi, vairAkyams. These are the ones that are apt for an adhikAri (eligible person);
since it helps to see things, “eye” is meant for gyAnam;
since it is for enjoyment “breast” is meant for bhakthi;
since it is very slim, “waist” is meant for vairAkyam; If asked whether slimness imply vairAkyam, then, – slim due to virakthi which is about not being interested in worldly things.

“Your form are feast to my eyes, likewise, aren’t your words sweet to my ears? So tell me.”

“Are we here for your enjoyment? If you will listen without seeing parAkku (looking around at things), then we will tell you”.

And they list the items they came for:

gyAlaththai ellAm nadunga muralvana

(first they ask for conch)

This whole world should hear its (sangu) sound and prosper.

They are the ones who sang “valampuri pOl ninRu adhirndhu (4)”.

pAlanna vaNNaththu un pAncha channiyamE pOlvana sangangaL

The sangu (conch) that is white like the milk collected together; we need many of them.

They said ‘maNi vaNNa‘ since it is what they like (his color), so it goes without saying that they would like the color of the conch that is touched by him.

poippAdu udaiyanavE

sangu that is having the fame of being with you, having the fame of helping the ones like rukmiNi pirAtti (when she was waiting for krishNan to come and take her, krishNan used the sound of sangu as a sign to let her know of his arrival, when she was desperate and was ready to take her life).

==> Since the sound of conch is equated to praNavam, asking for conch is about asking for ananyArha sEshathvam that is highlighted in praNavam.

“Found one. what else?” (ஒன்று கண்டோம், பின்னையோவென்ன,)

sAlap perum paRaiyE

For starting if we used conch, don’t we need to do ‘kottu’ (mrdhangam like drum) for the purappAdu?

A big paRai (percussion instrument like drums), so big that it makes sound not for a small gathering, but that which reaches everywhere; everywhere where the sound of conch reached. paRai that makes such a sound when hit in the ‘middle’ of it.

==> Since paRai makes the sound from the ‘middle’, and the middle word ‘nama:’ in thirumanthram is about pArathanthriya gyAnam (knowing about subservience) which helps remove svasvAthanthriyam (thinking we are independent of perumAn) which is a bhagavath-ananyArha sEshathva virOdhi (i.e., it prevents the above mentioned anayArha sEshathvam to peruman), and helps remove svAdhIna karthruthvam & bhOkyathvam (doing it for own benefit or own enjoyment) when doing kainkaryam, which is the symbol of sEshathvam.

“what else?” (பின்னையோவென்ன,)

pallANdu isaippArE

and we need ones who will be going with us singing thiruppallaNdu

==> we need sath-sahavAsam (association with adiyArs).

“what else?” (பின்னையோவென்ன,)

kOla viLakkE

Beautiful lamp; auspicious mangaLa dhIpam.

One who is singing would be able to see us and we would be able to see him.

==> need bhAgavatha sEshathva gyAnam which makes it enjoyable for perumAn when we go with bhagavath-ananyArha sEshathvam.

kodi

We need flags to wave, to go in front of us and which would be visible from afar.

==> need kainkaryam that is the indication of sEshathvam.

vidhAnam

(cloth) covering (us) above (கூறாளம்) from the mist.

==> in that kainkaryam we need removal of doing it for our own enjoyment.

These are the things we need when we go for nIrAttam.

**** He starts replying about these items:

“I don’t have many sangams, you take pAncha janyam”.

Only if there is someone like him would there have been multiple sangams that are like his pAncha janyam.

“When all the people were clapping around me when I was dancing while balancing the pots (kudak kUththu), I was making the beats with a paRai tied to my hip (pArOrgaLellAm magizhap paRai kaRanga / பாரோர்களெல்லாம் மகிழப் பறை கறங்க – siRiya thirumadal) – take that one for paRai; for singing thiruppallaNdu take periyAzhwAr (because I cannot find anyone who cares about me like he does); for lamp take nappinnai pirAtti (they too sang, ‘kula viLakkE‘) (nappinnai pirAtti would also be too happy to help her adiyArs as it would help them reach perumAn), for flag take the one that has got periya thiruvadi (garudan), for vidhAnam on the top take my uththarIyam (white or colored cloth tied in the hip).

For vidhAnam why not give thiru ananthAzhvAn who covered him on the day of his birth (when going to thiruVaippAdi)? Even though He asked others to go, since thiruvananthazhvAn would not take even one step without perumAn with him (ozhivil kAlamellAm udanAi manni vazhuvilA adimai / ஒழிவில் காலமெல்லாம் உடனாய் மன்னி வழுவிலா அடிமை – thiruvAimozhi), He gave his uththarIyam instead.

His uththarIyam is also something we enjoy. (vAttam thaNiya vIsIrE / வாட்டம் தணிய வீசீரே)

After getting all of perumAn‘s dear items, the are like equivalent to perumAn having all these items.

“One each is not enough; we need many of them like these”

“will I search for what is not there?” (இல்லாததைத் தேடப்போமோ?)

“Is there anything that is impossible/hard for you?”

“Is it easy for me?”

==> How can I create what is not there?

Alin ilaiyAy..

You became very small, got all the worlds into your stomach, and you slept in a banyan leaf – is there anything that is not possible for you?!

For us, you can create even something that does not even exist in this world.

You possess agaditha gadanA sAmarthyam (smartness to connect/make things that cannot be connected/made).

aruL

Even if we do not ask you might still help; you are not without ability to help; for our goals your blessing is the means.

By ‘mAlE maNivaNNA‘, ANdAL talks about ‘mAm‘ (‘me’, the kind me); by ‘Alin ilaiyAy‘ she talks about ‘aham‘ (‘I’, the only one who can help you get mOksham (not other means)) – from charama slOkam.

Since perumAn gives them his pAncha janyam etc., it goes with what muNdakOpanishadh 3-1-3 says: “niranjana: paramam sAmyamupaithi” – in short: when a gyAni sees perumAn (brahmam) then the gyAni (gains mOksham and) gains gyAnam similar to that of perumAn.

ElOrempAvAi – commit and follow our ways

{ In this pAsuram, gopikAs take this great opportunity to talk to krishNan and to praise his kalyANa guNams (divine qualities); they ask him to give the items needed to do their nOnbu; those items would in fact help go in a procession and sing krishNan’s nAmams.

Doing nOnbu, and asking those items, are part of what the elders wanted them to do. Their own personal agenda? Destination krishNan, be with Him as long as possible, play with him, tease him, enjoy him, and do a lot of kainkaryams to him. }


English translation raghurAm srInivAsa dhAsan

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thiruppaLLiyezhuchchi – 10 – kadimalar

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

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periyaperumal-thondaradippodiazhwar

Introduction of this pAsuram:

  • nanjIyar highlights – thoNdaradippodi AzhwAr explains that “From the first pAsuram to the ninth pAsuram, dhEvas, rishis who come with ulterior motives and leave after being fulfilled with those motives are explained. In this pAsuram, kindly wake up and bless me who simply seek out to have the vision of your beauitful face while waking up”.
  • periyavAchchAn piLLai highlights
    • Here the upakrama (beginning) and upasamhAra (ending) are perfectly in sync/harmony in this prabandham like few others such as nammAzhwAr‘s thiruviruththam (in the first pAsuram, AzhwAr says “adiyEn seyyum viNNappam” and in the last pAsuram he says “mARan viNNappam seytha“), ANdAL‘s thiruppAvai (in the first pAsuram she says “namakkE paRai tharuvAn” and in the last pAsuram she says “angap paRai koNda“) and ALavandhAr‘s sthOthra rathanam (in the first slOkam he says “nAthAya munayE” and in the last slOkam he says “pithAmaham nAthamunim vilOkya“). Here also, AzhwAr starts with “kathiravan guNadhisaich chikaram vanthaNainthAn” in the first pAsuram and ends with “kathiravan kanaikadal muLaiththanan” in the last pAsuram.
    • For the lotus flowers blossoming seeing the sun, a beautiful example is given. Just like when a father’s face blossoms seeing the return of a son from foreign-land, the lotus flower blossoms seeing the arrival of sun who disappeared the previous evening.

 

கடிமலர்க் கமலங்கள் மலர்ந்தன இவையோ
கதிரவன் கனைகடல் முளைத்தனன் இவனோ
துடியிடையார் சுரி குழல் பிழிந்துதறித்
துகிலுடுத் தேறினர் சூழ்புன லரங்கா
தொடையொத்த துளவமும் கூடையும் பொலிந்து
தோன்றிய தோள் தொண்டரடிப்பொடி யென்னும்
அடியனை அளியனென்றருளி யுன்னடியார்க்
காட்படுத் தாய்பள்ளி எழுந்தருளாயே

kadimalark kamalangal malarnthana ivaiyO
kathiravan kanaikadal muLaiththanan ivanO
thudi idaiyAr suri kuzhal pizhinthu udharith
thugiluduththu ERinar sUzhpunal arangA
thodai oththa thuLavamum kUdaiyum polindhu
thOnRiya thOL thoNdaradippodi ennum adiyanai
aLiyan enRu aruLi un adiyArkku AtpaduththAy
paLLi ezhuntharuLAyE

padha padhArththam (word by word meaning)

punal sUzh – surrounded by the sacred water of cauvery river
arangA – oh srIranganAtha who is lying down in srIrangam!
kadi – fragrant
kamalam malargaL – lotus flowers
malarnthana – have blossomed (fully)
kathiravan – the sun (who can trigger the blossoming of the lotus)
kanai kadal – in the ocean which is by nature making huge noise
muLaiththanan – appeared in the udhayagiri (eastern side)
thudi idaiyAr – the women who have very small waist like a udukkai (hand held small drum which has a thin middle portion with two ends)
suri kuzhal – (their) curly hairs
pizhinthu udhari – dried it fully (removing all water)
thugil uduththu – wearing (their) clothes
ERinar – climbed the bank (came out of the river)
thodai oththa – properly prepared
thuLavamum – thiruthtuzhAi (thuLasi) garland
kUdaiyum – flower basket
polindhu thOnRiya – shiningly manifesting
thOL – shoulder
thoNdaradippodi ennum – carrying the auspicious name “thoNdaradippodi”
adiyanai – dhAsan – servant
aLiyan enRu aruLi – acknowledging that I am a suitable candidate for your blessings
un adiyArkku – bhAgavathas who are the servants of your holiness
AL paduththAy – engage me in their service
(athaRkAga) paLLi ezhuntharuLAy – (for that purpose) kindly wake up and bless me

Simple Translation:

oh srIranganAtha who is lying down in srIrangam which is surrounded by the holy water of the cauvery river!  The fragrant lotus flowers have blossomed seeing the rise of the sun in the ocean which by nature makes constant noise. The women who have very small waist like a udukkai (small hand-held drum) have dried their curly hairs (after completing their bathing), worn their clothes and have reached the banks of the river. (me) This servant (of your holiness) named  thoNdaradippodi (the dust of the lotus feet of the bhAgavathas) is manifesting the shining shoulders which carry the flower-basket that contains properly prepared thiruththuzhAi (thuLasi) garlands . (Thus,) you wake kindly wake up, acknowledge that I am a suitable candidate for your blessings and engage me fully in the service the bhAgavathas (your dear servants).

Highlights from the nanjIyar‘s vyAkyAnam:

  • The reason for AzhwAr quoting the incident of women with thin waists and curly hairs is to remind periya perumAL about the girls of vrindhAvan where the gOpikAs would bathe in the ghats of yamunA and thus wake him up quickly. bhattar used to say “periya perumAL is kaNNan emperumAn and namperumAL is srI rAma”.
  • First periya perumAL‘s identity is revealed by saying “sUzh punal arangA!” – he is identified with srIrangam which is an island in the cauvery river and is his dearest abode. Cauvery river is so pleasant that periya perumAL forgets about virajA river (which separates srIvaikuNtam and samsAram), sarayu river (ayOdhyA) and yamunA river (mathurA/vrindhAvan).
  • Then AzhwAr reveals his own identity of having the flower basket and well prepared garlands which are quite fitting for emperumAn‘s glories. Just like iLaiya perumAL (lakshmaNa) was identified in srI rAmAyaNam as the one who was holding a spade (for working in the fields) and a basket (to carry the soil) along with his bow/arrows to guide perumAL (srI rAma), here AzhwAr is identified with the flower-basket and flowers. This sEshathvam (servitude) is the real wealth for jIvAthmAs.
  • thoNdaradippodi (dust of the lotus feet of bhAgavathas) – as the name suggests AzhwAr is situated in the ultimate position of being the servant of bhagavAn‘s devotees.

Highlights from the periyavAchchAn piLLai‘s vyAkyAnam:

  • kadimalar – fragrant flowers – It is obvious that the flowers in this srIrangam will be most fragrant since this is the abode of srI mahAlakshmi who is identified in nammAzhwAr‘s thiruvAimozhi 10.10.2 as  “vAsam sey pUnguzhalAL thiru” (the abode of srI mahAlakshmi whose hair is most fragrant).
  • thiruppANAzhwAr identifies in amalanAdhipirAn 10th pAsuram “kOvalanAy veNNey uNdA vAyan … aNi arangan” (srIranganAthan is the same krishNa who as a cowherd boy ate butter).
  • The divine conch and disc are bhagavAn‘s identities as identified in thirumangai AzhwAr‘s periya thirumozhi 11.2.6 “Azhiyum sangumudaiya nangaLadigaL“. Similarly, the flower-basket is the most important identity of a bhAgavatha’s identity. Note: Garland making kainkaryam is glorified as the purest kainkaryam to perform for emperumAn in other places as well. Notably, periyAzhwAr, thoNdaradippodi AzhwAr, ananthAzhwAn, etc., have engaged in this pushpa (flower garlands) kainkaryam.
  • When the extraneous aspects of AthmA are removed, ultimately the AthmA is identified by his sEshathvam (servitude) towards emperumAn and his devotees only.
  • Invalid stage of sEshathvam (servitude) is towards samsAram (materialist people and aspects). First valid stage of sEshathvam (servitude) is towards emperumAn. Ultimate stage of sEshathvam (servitude) is towards bhAgavathas.
  • Why are you still sleeping even after getting a devotee like me who has understood and accepted the ultimate stage of sEshathvam? Should you not get up and bless me now?

Thus ends the English translation for thiruppaLLiyezhuchchi based on the wonderful vyAkyAnams written by nanjIyar and periyavAchchAn piLLai.

adiyen sarathy ramanuja dasan

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thiruppAvai – 25 – oruththi maganAi

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

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When asked, “What do you want?”, they say, “Even if there are any obstacles you please remove them yourself, and accept us so we can get rid of our sorrows (due to separation from you).

ஒருத்தி மகனாய்ப் பிறந்து ஓர் இரவில்
ஒருத்தி மகனாய் ஒளித்து வளரத்
தரிக்கிலான் ஆகித்தான் தீங்கு நினைந்த
கருத்தைப் பிழைப்பித்துக் கஞ்சன் வயிற்றில்
நெருப்பென்ன நின்ற நெடுமாலே உன்னை
அருத்தித்து வந்தோம் பறை தருதி யாகில்
திருத்தக்க செல்வமும் சேவகமும் யாம் பாடி
வருத்தமும் தீர்ந்து மகிழ்ந்தேலோர் எம்பாவாய்.

oruththi maganAip piRandhu
Or iravil oruththi maganAi oLiththu vaLarath
tharikkilAn Agith thAn thIngu ninaindha
karuththaip pizhaippiththuk kanjan vayiRRil
neruppenna ninRa nedumAlE
unnai aruththiththu vandhOm paRai tharudhiyAgil
thiruththakka selvamum sEvagamum yAm pAdi
varuththamum thIrndhu magizhndhu ElOrempAvAi

padha padhArtham

oruththi – for the one woman who is dhEvaki pirAtti,
piRandhu – (you were) born
magan Ai – as a son;
Or iravil – on the same unmatched night itself
magan Ai – (you) become a son
oruththi – for the one mother who is yasOdhai pirAtti
oLiththu vaLara – (and as you were) growing in hiding,
thAn – (kamsan) himself
dharikkilAn Agi – could not tolerate (even your growing in hiding)
thIngu ninaindha – (his) thoughts of bad deed (of killing)
pizhaippiththu – (you) wasted/nullified
kanjan – kamsan’s
karuththai – thoughts
neruppu enna ninRa – (and you) bothered (him) like a ‘fire’
vayiRRil – (in his) stomach;
nedumAlE – Oh you who loves his devotees
aruththiththu vandhOm – came begging
unnai – from you (for our needs);
paRai tharudhi Agil – if you would satisfy our wishes
yAm pAdi – we would be able to sing
thiruththakka selvamum – (about) your wealth (which pirAtti also would love)
sEvagamum – and about your valor
varuththamum thIrndhu – (and our) sorrows (of separation from you) would end
magizhndhu – (and we) would become joyous.

Meaning

oruththi

– The woman who is special than anyone, giving birth to The One who is inside everyone (as antharyAmi). She is matchless in that she controls Him who is the controller of all the worlds.

oruththi maganAi

The one who is the father of all living beings is a son of this woman!?

chakravarthy did thapas to get 4 children; here 4 people (both the parents) did thapas to get a son?!
maganAip piRandhu

followed his parent’s instructions as soon as he was born; chakravarthy thirumagan – only after he had grown did he follow his father’s words. When krishNan was born he showed his four shoulders, and the changu/chakrathazhvArs – his parents in the jail feared for his safety and pleaded him to hide those and to look like any other child. krishNan immediately obeyed by hiding those signs.

piRandhu –(born)  what people go through due to their karmas, he was eager to go through due to his krupai (kindness / wish). As dhEvaki wanted a child like Him, he decided by himself to be born. (rahasyam: perumAn‘s avathArams are due to his own wish unlike our births which are due to remaining karmas; perumAn‘s thirumEni is different when doing avathAram – it is not made of panchEndhriyams like ours – perumAn just goes back to srIvaikuNtam unlike our body which has to be cremated).

piRandhu – could he have not just come to this world without going through a birth, that too not just for 10 months in his mother’s womb, but 12 months??  ‘periyAzhwAr thirumozhi’ (3-2-8) had to say ‘panniru thingaL vayiRRil koNda‘. He did that due to his kindness and simplicity – for people to relate to him.

rishi thought he should use the word AvirbhAvam (manifestation / rise) to describe his birth (as sun is rising), because he thought describing it as ‘born’ would be lowly for his parathvam; the gOpikAs think that describing it ‘AvirbhAvam’ would be lowly for his sowlabhyam; so they say ‘piRandhu’ (born). Since he liked to be born, they use that word as it would make Him happy.

Our karmas would make us to be born and make him also to be born (to help us) and thus make him equivalent to us; his kindness would help us be equivalent to Him (on many qualities, while we are in paramapadham) – paramam sAmyamupaithi.

His birth for us would help us, as our birth-cycle would go through what the chains in his parents’ legs went through (that is, we won’t have to be born again).

Our birth would be the reason (due to prakruthi) for separation from Him (emperumAn); his birth would help us both to unite with each other.

Thinking about all of these they say ‘piRandhu’.

rAmAnujar => His ‘birth’ is when he first got upadhEsam from his first teacher that is yAdhavaprakAsar.

Or iravil

On that night itself krishNan wanted to be a son of yasOdhai, and he went into thiru AyppAdi.

Like how a dog cannot digest wonderful ghee, kamsan and his asuras were not fortunate enough to have krishNan in their place even for a night. krishNan could not stay in his birth place even for a night.

Or iravu – That was some night! – There was no such night before, no such night after; the birth of krishNan, and what he went through.

The night that was so wonderful because of His birth; the night that was so cruel that a new baby had to be taken out of the house of birth without anybody’s knowledge.

Or iravil – from the place where there is no use of time, what a wonder that he has come born here in this ‘night’ (implies this world being controlled by time).

Or iravil – We samsAris would keep a new child safely inside the house for at least 10 days and not take anywhere. krishNan did not get that safety…

oruththi maganAi

One woman wanted Him to be born as her son, and He gave her his avathAram, and to this other woman he is giving the enjoyment of his leelai.

maganAi – like how there is nothing wrong in his being born as that woman’s son, there is nothing wrong in his growing up as this woman’s son, since the latter also thought of him as her son; and he could not get his milk there and got it from this woman only. aithIhyam: Someone asked bhattar whether yasOdhA would have produced milk since she is not his actual mother; bhattar replied, “as soon as she saw kaNNan she might have produced milk and he might have drunk it, why do you have to research this / how does it affect you?”)

Since we surrendered to you, you made it unnecessary for us to have mother’s milk (since we would get mOksham).

[ AchAryas/sishyas : They are born when they learn thirumanthram, they grow reciting dhvayam all the time.

rAmAnujar => his next ‘birth / mother’ was when he underwent samAsrayaNam from periya nambi.

]

oLiththu vaLara

Growing without being sighted by kamsan’s poisonous eyes.

krishNan was not able to do everything that the people of this world could; he was going through what thieves would go through (hiding). Even when he was here as an avathAram, he was being like antharyAmi!

When he is inside itself as antharyAmi, people do not agree about his presence/control, would they agree if they are able to see him? Reason for his being as antharyAmi – if a mentally unstable son would hit her mother if he sees him, she would hide herself but be somewhere around keeping him in her sight, because otherwise if he is alone he might kill himself; she would be around (but out of sight) so that if at any time he consents her and calls ‘ammE!’ (O mother!), then she would be there to ask ‘What?’. Likewise, when we don’t consent that we are His, He hides himself within our AthmA/heart but does not go away since we would be nothing if He is not there within everything; and whenever we consent (இசைவு) to receive his grace, he is there waiting and ready to protect us.

oruththi – instead of saying the name of the mother, ANdAL is saying ‘oruththi (one woman)’;  after all, ANdAL is the daughter of the one who sangaththaththin paththA nAL‘ (baby that was born 10 days near hastha nakshathram (star) – this was to create confusion whether it was plus 10 days or minus 10 days, so that kamsan or others would not be sure of the exact day if they try to cast some evil spell (sUniyam) on krishNan; and they would be not sure whether the song is about krishNan. AzhwAr was born very long after krishNan’s avathAram. Here they don’t say the name so that kamsan won’t be able to cast some spell on the name { not very long ago, people won’t say their names or dear ones’ names easily, in fear of things such as this }.

[AchAryan/sishyas: They teach/learn rahasyams (oLiththu) and grow (vaLara) in their gyAnam]

rAmAnujar => yAdhavaprakAsar who was an adhvaithi was not happy with rAmAnujar‘s objections which were raised when he was teaching rAmAnujar – yAdhava prakAsar planned to kill rAmAnujar by pushing him in to the ganges by taking him on a yAthra to north. rAmAnujar came to know this and he had to hide himself (oLiththu) from yAdhava prakAsar to travel back (pEraruLALan and perundhEvi thAyAr came as a hunter couple and helped rAmAnujar reach kAnchi (oruththi maganAi oLiththu vaLara)) .

dharikkilAn Agi

(kamsan) who could not tolerate the news that krishNan is growing in some place when nAradhA informed him. If someone tells him that perumAn is inside him as antharyAmi, then he would not accept that.

[ AchAryan cannot withstand it when a sishyan is not getting gyAnam/samAsrayaNam; emperumAnar could not tolerate when one of his sishyas stopped coming to  his kAlakshEpam; emperumAnAr went to the place where he was gambling in bad company, and told him “Even if you leave me, I would not leave you. Come and join us”.]

thAn thIngu ninaindha

These gOpikAs fear for the safety of his beauty and well-being and sing mangaLAsAsanam to Him, but kamsan being the kind described above is creating danger to Him, due to his bad prakruthi.

thAn – kamsan, who is asthiran (mortal), like any being, that is, he doesn’t know any trouble that he might go through the next minute. (such a person is trying to create trouble for Him).

thIngu ninaindha – ANdAL is just saying ‘thIngu (danger)’ since it is unbearable to talk about the exact danger of asuras like pUthanai who came to Him, and about the danger of kamsan inviting him to his palace for the bow festival (வில் வழவு).

rAmAnujar => yAdhava prakAsar could not withstand the greatness of rAmAnujar, and like the ‘thIngu’ that kamsan wanted to do to krishNan, he wanted to do to rAmAnujar.

karuththaip pizhaippiththu

pUthanai and others’ troubles were averted by krishNan, and he gave himself to us; what kamsan thought of doing to krishNan, kamsan himself went through that danger – got killed. Kamsan was planning to play the role of uncle and pretend cry when he would hear his plan about krishNan would succeed; but krishNan played the role of nephew.

kanjan vayiRRil neruppenna ninRa

(krishNA! you stood in front of kamsan and scared him to death)

All the pApams that kamsan had accumulated in all the births – he went through the effects of those pApams just by the sight of you in front of him.

neruppu – fire – fear – The fiery fear created by kamsan in krishNan’s devotees and his parents (vasudhEvar, dhEvaki) was transferred to kamsan by krishNan when kamsan saw krishNan.

nedu mAlE (mAl – love)

You went through all that because of your love towards all your adiyArs; also because of your love for vasudhEvar and dhEvaki.

rAmAnujar => As rAmAnujar‘s greatness grew in all directions, yAdhava prakAsar’s mother advised him to go surrender to rAmAnujar and join him as a sishyan. yAdhava prakAsar felt bad for his mistakes and told his mother that he too would like to do that, but his pApams might make him ineligible – his mother advised that if he fell on rAmAnujar‘s feet and went around rAmAnuar to do pradhakshinam, then all his pApams would go away – he did that and rAmAnujar was very glad to take him as his sishyan.

unnai

You, who do not have any needs from anyone, came down to this place from srIvaikuNtam and begged (for land, for butter..). Upon whose needs did you do all these? You came by yourself to help us. So you (who came by your own will) would help us.

nedu mAlE unnai aruththiththu vandhOm

aruthi – pray/plead. We have come here to pray to you; actually we have come here to pray and get you – we are greedy: we want you; and we pray you for that! But we know that our praying/pleading is not the means for getting you – only your kindness and love for us will get you for us.

unnai – You are already love sick upon us, and by coming and asking you, we are creating more love sickness on your love sickness (பிச்சின் மேல் பிச்சேற்ற வந்தோம்).

When you see us you would understand the level of our pleading.

paRai tharudhiyAgil

IF you would benefit us by giving paRai : kainkaryam, krishNan, mOksham;

Agil – IF you did – our begging or pleading is from our side but it is your blessing and your independent wish which would make it happen; please do not make your beauty an obstacle and distract us, please help us to reach you.

[ rAmAnuja!, we surrender to you and you recommend us to perumAn to give us mOksham (paRai).]

thiruththakka selvamum

(we will sing) about your wealth because of being the lord of thAyar (thiru);

About the wealth (which is yourself) that pirAtti herself loves!

sEvagamum

about your power to protect and enjoy such wealth.

yAm pAdi

we, who did not mention, not qualified enough to mention, your name and about your wealth, are here today to sing about them

varuththamum thIrndhu

Our suffering due to separation shall go away because of singing about you;

You don’t know how much that suffering would be because you have never been separated from yourself.

Not only removal of suffering, but also:

magizhndhu 

We will sing your names and become happy (too);

Unlike kaivalyam (enjoying only the jIvAthama and not paramAthmA) which just removes the suffering of this samsAram, we will not only remove our suffering of this samsAram (varuththamum thIrndhu), but will also have the way to enjoy with you (mOksham); not just removal of suffering but also enjoy.

rAmAnujar => We wish to be associated to rAmAnujar; he accepts us when we do our saraNAgathi through our AchAryan; and the count-down starts – for our leaving this samsAram at the end of this life, and reaching srIvaikuNtam and do uninterrupted kainkaryam to perumAn and become happy to see him happy.

ElOrempAvAi – think through and follow our path.

In this pAsuram, after getting kaNNan to wake up and be seated in his throne, gOpikAs pray to him to give them opportunity to do kainkaryam to Him;
to Him who was born in this world out of his own wish and love and performed so many wonders;
to Him who was born for one, and grew up under another, by transferring himself the same night he was born;
to Him who can bless us out of his own wish and love, so that our sorrows (samsAram) would end and we would be happy too (in mOksham).


English translation raghurAm srInivAsa dhAsan

archived in http://divyaprabandham.koyil.org

thiruppAvai – 24 – anRu ivvulagam

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

Full Series

When they saw krishNan following their request by getting up from his bed to go to his royal throne (singhAsanam), gOpikAs forgot what they came for and enjoyed his beautiful walk; they start singing pallANdu (may you live forever) for that walk. Till seeing him one may think – “I want this, I want that”; after seeing him all they can think of is about him and his well-being.

As krishNan sits on the throne with nappinnai pirAtti, they touch His lotus feet and pray to Him. Seeing his soft feet, they say that long ago for the dhEvas’ own needs these feet walked and measured the worlds, and today we too asked him to get up and walk and have we become same as those dhEvas in making him walk? – They sing pallANdu to him – pORRi.

அன்று இவ்உலகம் அளந்தாய் அடிபோற்றி
சென்றங்குத் தென்இலங்கை செற்றாய் திறல்போற்றி
பொன்றச் சகடம் உதைத்தாய் புகழ்போற்றி
கன்று குணில் ஆ வெறிந்தாய் கழல்போற்றி
குன்று குடையாய் எடுத்தாய் குணம்போற்றி
வென்று பகைகெடுக்கும் நின்கையில் வேல்போற்றி
என்றென்றுன் சேவகமே ஏத்திப் பறைகொள்வான்
இன்றுயாம் வந்தோம் இரங்கேலோர் எம்பாவாய்.

anRu ivvulagam aLandhAi adi pORRi
senRanguth then ilangai cheRRAi thiRal pORRi
ponRach chakatam udhaiththAi pugazh pORRi
kanRu kuNilAi eRindhAi kazhal pORRi
kunRu kudaiyAi eduththAi guNam pORRi
venRu pagai kedukkum nin kaiyil vEl pORRi
enRenRun sEvagamE Eththip paRai koLvAn
inRu yAm vandhOm iRangu ElOrempAvAi

padha padhArtham

anRu – long ago that time (when indhiran and others suffered due to mahAbali)
aLandhAi ivvulagam – Oh you who measured these worlds! (with two steps)
adi – (those) divine feet (of yours)
pORRi – shall live for many years and more years (pallANdu pallANdu);
angu – in the place where rAvaNan lived
senRu – (you) went (எழுந்தருளி)
cheRRAi then ilangai – Oh you who destroyed the lanka of the south! (which is his country)
thiRal – (your) strength
pORRi – shall live for many years;
chakatam – chakatAsuran
udhaiththAi chakatam ponRa – Oh you, who kicked that chakatam (chakatAsuran) and destroyed!
pugazh – (your) valor
pORRi – shall live for a long time;
kanRu – vathsAsuran who stood as a calf
kuNilA – was used as a throwing staff (pole),
eRindhAi – Oh you who threw (at the asura who took the form of a fruit (viLAnkani / விளாங்கனி) (எறிந்தருளியவனே!)
kazhal – your thiruvadi (lotus feet – which stood ground)
pORRi – shall live for a long time;
eduththAi – Oh you who lifted
kunRu – gOvardhana mountain
kudaiyA – as an umbrella / shelter!
guNam – your characteristics (like sauseelyam, etc.,)
pORRi – should stay for years together;
nin kaiyil vEl – the spear in your hands
venRu – that won (the enemies)
pagai kedukkum – and destroyed them (the opposition)
pORRi – should live for a long time;
enRu enRu – So doing such mangaLAsAsanam several times,
Eththi – to praise / sthOthram
un sEvagamE – about only your strength/valor,
yAm – we
vandhOm – came and reached
ingu/inRu – this place / today
paRai koLvAn – to get paRai (instrument (mOksham))
irangu – please show compassion (to help us).

Meaning

anRu ivvulagam aLandhAi adi pORRi

– (pallANdu to your feet which measured all the worlds that day (long ago))

anRu – that day (long ago) – when indhiran was suffering after king mahAbali stole the worlds from him (they are actually yours)

inRu – today – when we are suffering because of separation from you; when we got out of our sthrIthvAbhimAnam (from the thought that as woman one should not go to you (you should have come to us))

anRu – when you so easily made yourself available to everyone (as thrivikraman) by touching everyone’s head – you did dhULi dhAnam to them all (when giving lots of things to people one would shake their hands to give all the remaining small particles sticking in their hands too);

inRu – today you have to do dhULi dhAnam to us your beauty and grace; that is how krishNan and vAmanan would be similar.

ivvulagam aLandhAi – pirAttis would carefully touch your thiruvadi (lotus feet) treating them like flowers, but you took pains to measure all of this world – this world containing rugged land! That day you walked to mahAbali and got back the worlds for indhiran, and today you are walking for us, saving us from our separation from you.

adi pORRi – just by our requesting Him, krishNan is walking to his royal singhAsanam using his sukumAramAna thiruvadi (soft and pampered feet) – they are singing pallANdu for his thiruvadi for walking to mahAbali and measuring the worlds;

you took only two steps when you measured the worlds, but today you are taking 8-10 steps for us! (பத்தெட்டடி). When you measured the worlds that day, indhiran went back with some benefit (other than you), mahAbali got your generosity; we did not get anything (that is, you) that day, so to reduce that angst we sing pallANdu today.

adi pORRi – they are of the type who say ‘un sevvadi sevvi thirukkAppu‘ (thiruppallANdu – 1).

senRu angu then ilangai cheRRAi thiRal pORRi

That is, whom you could not win by your beauty you won by your arrows.

senRu angu – like going to the place where a tiger is sleeping and then waking it up and killing it, you went there to the place where that fellow was residing who separated pirAtti from you.

senRu – also, while on his way to ilangai,  like (easily) walking over sand castles and destroying them, he killed other asuras like karan, kabandhan, and the like who were troubling the sanyAsis in the forest.

The gOpikAs stare at kaikEyi who caused that walk by foot.

angu – unlike thrivikraman standing in one place and measuring all the worlds like how a flower would blossom standing in one place, you walked in the dangerous and rough forest with your soft lotus feet?! “We are even more concerned about this than the thrivikrama avathAram”; “எவ்வாறு நடந்தனை எம் இராமா! ஓ!” / evvARu nadandhanai em irAmA! O! – (perumAL thirumozhi 9-2) – How were you able to walk like that, Oh my dear rAmA?!) “.   Fearing for His safety is in their lineage (AzhwArs).

then ilangai – with beautiful palaces and protections, a place of arakkars assembled like a wasps’ nest, who trouble noble people.

cheRRAi – those who trouble your adiyArs are your enemies whom you win one way or other.

(On the day before the last day of war, when rAvaNan lost his weapons, chakravarthy thirumagan told him to go back for that day and come back next day (inRu pOi nALai vArAi) – reason for this is that perumAL hoped that he would come next day realizing his mistake and would come with anjali (kai kUppi /கை கூப்பி) – perumAn melts with affection when he sees someone doing anjali to Him ] – but that did not happen from rAvaNan next day, so perumAL had to kill him and release the AthmA from the body.)

thiRal pORRi – like building a protective wall for a compound wall, these girls are singing thirupallANdu for his strength/valor (மிடுக்கு). They sing pallANdu due to their lineage who sang ‘mallANda thiN thOL maNivaNNA‘;  they are the ones who sing “ilangai pAzhALAgap padai porudhAnukkup pallANdu kURudhum

Even maNdOdhari while having lost her husband, praised perumAL after seeing his greatness and considered him as the protector.

ponRach chakatam udhaiththAi pugazh pORRi

There is even more danger to krishNan, compared to just saying about rAvaNan as enemy. At least in the case of chakravarthy thirumagan, He had reached the right age when he fought with rAvaNan. In this case, krishNan was just a baby which would not even know what is going on. rAvaNan came in front of perumAL to fight, but here everything is hidden in things, animals, toys, fruits, etc. So the gOpikas are much more worried about this.

ponRa – unlike mArIchan or sUrpaNaka who created trouble for perumAL even after their first encounter, krishNan completely finished chakatAsuran.

udhaiththAi  – For perumAL the marks are in his hands holding his bows; for krishNan it is the marks in his feet kicking the chakatam.

pugazh pORRi – the greatness of casually kicking and killing chakatAsuran when his dear mother could not help him (due to her absence) – pallANdu to that greatness. Without inquiring about anything you kicked him and killed him. (Compare this to killing the enemies with the help of a big army).

pORRi – this is about something even more dangerous to perumAn than the previous case. In the previous case of rAma avathAram, the father was a great warrior who could fight sambaran a dhEva; country the great thiru ayOdhyai; learned people like vasishtar were present; ministers were like very wise sumanthirar; the boys there easily killed many asuras;  but, here in thiruvAyppAdi, parents, innocent cowherds; place, a small village; ones who are there to give any advice, young cowherd samsAris; enemies, kamsan and his asuras; in srI brindhAvanam even very small budding plants may turn out to be rakshasas trying to kill dear krishNan; elder brother is of the type who in a fraction of a second slips and falls inside the snake’s mouth; there is no dearth of danger for krishNan from asuras – so the only protection for him is mangaLAsAsanam (pallANdu / pORRi).

kanRu kuNilAi eRindhAi kazhal pORRi

At least in the previous one (chakatam), one might think that the baby did that by accident/coincidence. But as you grew some more, you killed the asuran who came in the form of a calf, and you made that act very famous (our worry is that if many people come to know about it, it might reach kamsan’s ears and he might know where you are living).

You used the calf (asuran who came in that form) as a throwing pole and threw it on the other asuran who was in the form of viLA fruit and killed them both. These gOpikas are getting afraid what would have happened if those two (vathsAsuran and kapiththAsuran) had an understanding with each other to fall together on krishNan!

kazhal – kAppu for lotus feet. They are singing pallANdu to the feet which stuck to the ground for killing the two asuras.

kunRu kudaiyAy eduththAi guNam pORRi

You lifted the gOvardhana giri to save the people from indhiran’s rain, but did not kill indhiran (and forgave him) as you thought he is doing all these only because he is too hungry – pallANdu to your guNam.

In the first line of the pAsuram they talked about what perumAn did to help indhiran, and in this line they are talking about how that indhiran forgot all that help and created trouble for krishNan’s people.

At least in the previous cases it is the enemies that gave trouble; now the trouble came from someone whom you had helped. This is even more dangerous to you; saying so, they are even more supportive of perumAn‘s thiruvadi, and they sing pORRi. When it comes to perumAn‘s pallANdu, there is no difference between how they see asuras and dhEvas.

perumAn thought, ‘indhiran is not an enemy, he is pouring so much rain because he is not able to withstand his hunger; let us protect these cows and people with the gOvardhan”; pallaNdu to your great guNam of protecting those who depend on you, with a soft heart (Anrusamsyam / ஆந்ருஸம்ஸ்யம்).

guNam pORRi – when it was raining you were holding gOvardhan for so long that your hands would have become so tired – you stood there for such a long time – we sing pallANdu to that great guNam. You patiently stood there holding gOvardhan thinking that indhiran would get tired of pouring rain, like how when her baby pinches her she would think that it would stop whenever its hands would tire, and so the mother would give herself for baby to continue pinching.

that rain – our vishaya prAvaNyam due to ahankAram that comes from agyAnam

your lifting the mountain – creating in us the prAvaNyam (interest) in kainkaryams that follow what is accepted in vEdhas, and he being the protector of such prapannas.

venRu pagai kedukkum nin kaiyil vEl pORRi

After the rain stopped, he put down the mountain and took the spear in his hands to save the cows in case any lions came across. So they are supporting his act of taking up the spear and saving everyone.

Fearing that others will put ‘kaN echchil’ (dhrushti – casting of eye – ‘being jealous/upset looking at the greatness of krishNan’), they are now saying that all these tasks were done only by that sharp spear in your hand – shifting those people’s attention away from krishNan. ‘ivvEl anRO iv vyApAram ellAm paNNiRRu’ / ‘இவ்வேலன்றோ இவ்யாபாரமெல்லாம் பண்ணிற்று’ என்கிறார்கள்.

– This is what her father also said in periyAzhwAr thirumozhi (1-1-9) imagining himself to be yasOdhai : first he sang:  ‘kidakkil thottil kizhiya udhaiththidum‘, that is ‘this kaNNan baby when lying down, kicks his legs So much that his bed (bassinet) might tear’,  but then to avoid others’ ‘kaN echchil’ about his strength and wellness (s)he changed their focus saying ‘midukku illAmaiyAl nAn melindhEn‘, that is, “I don’t have enough strength to handle all these and I became lean”.

vEl – like his father who is a ‘kUr vEl kodum thozhilan‘ (1), krishNan has got a spear too.

venRu pagai kedukkum – enemies of adiyArs are won over and demolished.

nin kaiyil vEl pORRi – since the spear is also His, they are singing mangaLAsAsanam to it too (out of affection towards Him; for his safety).  Father too sang, ‘vadivAr sOdhi valaththu uRaiyum sudar Azhiyum pallANdu‘, that is, pallANdu to perumAn‘s weapons/decoration.

nin kaiyil vEl – ‘while we are supposed to do Arathi (to remove ‘kaN echchil’/dhrushti) for just your beauty even when you are not even holding anything in your hands, the beauty is even more with how you are holding the spear’ so they sing pallANdu for that.

kaiyil vEl – it does not even have to touch the enemies, just your holding it will finish them.

jIyar (nanjIyar) said: Like building a dam quite after the water has drained out of the river, this father and daughter have taken up singing pallANdu for his avathArams that happened long ago, long after perumAn had gone back safely to srI vaikuntam. This is all what they know to do.

(srIvachana bhushaNam: / ஸ்ரீவசந பூஷணம்:

athItha kAlangaLil apadhAnangaLukku uththara kAlaththilE vayir eRivadhu… /  அதீத காலங்களில் அபதானங்களுக்கு உத்தர காலத்திலே வயிரெறிவது..).

gyAna vibhAga kAryamAna agyAnaththAlE varumavai ellAm adik kazhanju peRum / ஞான விபாக கார்யமான அஞ்ஞானத்தாலே வருமவையெல்லாம் அடிக்கழஞ்சு பெறும்.

mangaLasAsanam svarUpa viruthdham anRo ennil, gyAna dhasaiyil rakshya rakshaka bhAvam than kappilE kidakkum, prEma dhasaiyil thattu mARik kidakkum; avan svarUpaththai anusandhiththAl avanaik kadagAgak koNdu thannai nOkkum – saukumAryaththai anusandhiththAl thannaik kadagAgak koNdu avanai nOkkum / மங்களாசாஸநம் ஸ்வரூப விருத்தமன்றோ வென்னில், ஞான தசையில் ரக்ஷ்ய ரக்ஷக பாவம் தன் கப்பிலே கிடக்கும், ப்ரேம தசையில் தட்டுமாறிக் கிடக்கும்;  அவன் ஸ்வரூபத்தை அநுஸந்தித்தால் அவனைக் கடகாகக் கொண்டு தன்னை நோக்கும் – ஸௌகுமார்யத்தை அநுஸந்தித்தால் தன்னைக் கடகாகக் கொண்டு அவனை நோக்கும்.

enRenRun sEvagamE Eththip paRai kOLvAn

Singing pallAndu to you is the benefit we are seeking.

enRu enRu : Repeatedly; After saying ‘pallANdu’, these people want to say ‘pallANdu‘ again (thirupallANdu (1)). Even after going to srI vaikuntam, they would ‘sUzhndhirundhu (all staying there surrounding him)’ say the same thing (thirupallANdu (12)). They too repeat pORRI in this pAsuram, ‘adi pORRi, thiRal pORRi, pugazh pORRi, kazhal pORRi, guNam pORRi, vEl pORRi’.

samsAris like to get something from others, and also like to get something from perumAn; but these srIvaishNavas won’t do anything to get something in return from other people, nor would they do something to get something back from their perumAn – instead they wish to do kainkaryam to perumAn, and ‘Andhanaiyum kai kAtti‘ (2) show others too the way to get perumAn.

They will give one or hundred thousand to him (onRu nURayiramAk koduththu pinnum ALum seivan – nAchchiAr thirumozhi 9-7), and when they see perumAn happily taking it, they will do ‘Andhanaiyum kai kAtti and pay him wages for accepting their kainkaryam (srIvachana bhUshaNam – koduththuk koLLAdhE, kondaththukkuk kaik kUli kodukka vENum; thAn kai ElAdhE avanaik kai Erkkap paNNugai. / ஸ்ரீவசந பூஷணம் – கொடுத்துக் கொள்ளாதே, கொண்டத்துக்குக் கைக்கூலி கொடுக்க வேணும்; தான் கையேலாதே அவனைக் கையேற்கப் பண்ணுகை.)

un sEvagamE Eththi – to praise/highlight by telling the stories of your valor, to enjoy and experience you.

Eththip paRai koLvAn – we get our wish (to be with you), and then the elders need to get what they wanted (rain).

singing about your parathvam and sowlabhyam is our kainkaryam.

inRu

Today, when we agree (that we are your property);

Today, when you are sleeping while we are awake and waiting for you; we didn’t come to you all these days, but we are here today; did we come yesterday or all the days earlier when the elders had separated us from you? we came only today when they have allowed us to meet you (for nOnbu/kainkaryam). [We don’t know whether they will allow tomorrow. We are here, Today.]

That day others (indhiran, pANdavas, and such) came to you asking for small things for their own benefit – you walked with your pampered, divine, lotus feet for them; they did not sing pallANdu to you. Today we think about those efforts of yours, and sing pallANdu for that, and for your walking for us Today.

inRi yAm vandhOm – we came without any means/benefit on our side.

yAm

We, who were suffering for a long time because of the elders (who kept us away from your thImbu (naughty activities)).

vandhOm

While the old women sleep, we came here due to our angst; our troubles will be removed by you.

yAm vandhOm – you feel terrible that you should have come and seen us first, but we came because of our angst.

irangu

Whatever efforts we took, nothing good would happen unless you take pity on us.

So is this the reason for doing pORRi six times in this pAsuram – to get him to take pity on us and help us? No – taking pity on us is His nature; to worry what might happen to Him is adiyAr’s nature (‘அவனுக்கு என் வருகிறதோ’).

anRu ivvulagam aLandhAi – inRu yAm vandhOm : That day you came searching for us in all the worlds, today we came here searching for you.

aLandhAi, then ilangai chERRAi, chakatam udhaiththAi – yAm vandhOm : Your pirAttis (AzhwArs) said ‘if thrivikraman comes’, ‘if kAkuththan (irAman) comes’, and ‘if kaNNan comes’.  See the difference here – we came to you.

anRu ivvulagam aLandhAi, irangu – You happily measured the worlds that day with so much enthusiasm (uvandha uLLaththanAi (amalanAdhipirAn)/ உவந்த உள்ளத்தனாய்..(அமலனாதிபிரான்)). Today for us even if you don’t happily take us, please show at least your kindness.

aLandhAi, irangu; thennilangai cheRRAi, irangu; chakatam udhaiththAi, irangu; kunRu kudaiyAy eduththAi, irangu.

They live with the thought that their mangaLAsAsanam cannot be used by Him as the reason for helping them – it is not the means; only He should help, and that too only out of His kindness and compassion.

ElOrempAvAi – dear girl, think through well and follow us.

In this pAsuram they sing pallANdu to krishNan: You took so much efforts and walked everywhere to help dhEvas who came to you for their own benefit and who did not stop to sing pallANdu to you after that; to support you we sing pallANdu; looking at your beautiful and majestic walk we sing pallANdu for that; we sing pallANdu to your valor which is actually for the spear. (They forget what they came for after seeing his beauty… reminded of his efforts to save others, they sing pallANdu for his safety).  பெரியாழ்வார் மகளிறே. After all isn’t she periyAzhwAr’s daughter?

{Singing pallANdu for perumAn is one of the best kainkaryams that one could do. Doing kainkaryams including singing and reciting AzhwArsdhivya prabandhams in front of him for making perumAn happy, without expecting any benefits in return, without the thought that it is we who did it, is what ANdAL emphasizes in thiruppAvai.

This pAsuram is everyone’s favorite because people feel happy to say pORRi (pallANdu) to perumAn, because their svarUpam is active when they sing pallANdu. }


English translation raghurAm srInivAsa dhAsan

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thiruppaLLiyezhuchchi – 9 – Ethamil

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

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periyaperumal-art-3

Introduction of this pAsuram:

 

ஏதமில் தண்ணுமை யெக்கம் மத்தளியே
யாழ் குழல் முழவமோடிசை திசை கெழுமி
கீதங்கள் பாடினர் கின்னரர் கெருடர்கள்
கந்தருவரவர் கங்குலு ளெல்லாம்
மாதவர் வானவர் சாரணரியக்கர்
சித்தரும் மயங்கினர் திருவடி தொழுவான்
ஆதலிலவர்க்கு நாளோலக்க மருள
அரங்கத்தம் மாபள்ளி யெழுந்தருளாயே.

Ethamil thaNNumai ekkam maththaLi
yAzh kuzhal muazhavamOdu isai dhisai kezhumik
kIthangaL pAdinar kinnarar kerudar(gaL)
kadharuvar avar kanguluLellAm
mAthavar vAnavar chAraNar iyakkar
siththarum manginar thiruvadi thozhuvAn
Athalil avarkku nALOlakkam aruLa
arangaththammA paLLi ezhundhu aruLAyE

padha padhArththam (word by word meaning)

Ethamil – blemishless (without any defect)
thaNNumai – small one sided drum
ekkam – single string instrument
maththaLi – maththaLam (a type of two-sided drum – like a mrdhangam/dOlak)
yAzh – vINai (string instrument)
kuzhal – pullAnguzhal (flutes)
dhisai – in all directions
muzhavamOdu – with their sound
isai kezhumi kIthangaL pAdinar – ones who are capable of singing with the music spreading (in all directions)
kinnarar – kinnaras
garudar – garudas
gandharuvar avar – gandharvas who are standing there
kanguluLellAm – all through the night
mAthavar – great rishis (sages)
vAnavar – dhEvas
chAraNar – chAraNas
iyakkar – yakshas
siththar – sidhdhas
thiruvadi thozhuvAn – to worship your lotus feet
mayanginar – became mesmerized (in the crowd/close proximity)
Athalil – thus
avarkku – for them
nALOlakkam aruLa – to bless them audience in the grand assembly in the morning
arangaththammA – Oh my lord/master lying down in srIrangam!
paLLi ezhundhu aruLAyE – (Thus,) you kindly wake up and give your blessings

Simple Translation:

The kinnaras, garudas, gandharvas, etc., are playing many blemishless musical instruments such as one sided drums, single stringed instruments, double sided drums, vINai, flutes, etc., making loud sounds which spread in all directions. Some have been arriving throughout the night and others in the morning. Great rishis, dhEvas, chAraNas, yakshas, sidhdhas, etc., have arrived to worship your lotus feet. Oh my lord/master lying down in srIrangam! (Thus,) you kindly wake up and bless them your audience in the grand assembly this morning.

Highlights from the nanjIyar‘s vyAkyAnam:

  • thoNdaradippodi AzhwAr says to emperumAn – all the different types of devotees have arrived and are eagerly waiting to have your dharsan. So, since you are the protector of all, kindly wake up and bless them and engage them in your service.

Highlights from the periyavAchchAn piLLai‘s vyAkyAnam:

  • To establish emperumAn being the protector of all irrespective them being high/low in stature, thirumazhisai AzhwAr‘s nAnmugan thiruvanthAdhi 47th pAsuram is quoted here:

nanmaNi vaNNanUr ALiyum kOLariyum
ponmaNiyum muththamum pUmaramum
panmaNi nIrOdu poruthurLum kAnamum vAnaramum
vEdum udai vEnkatam

In this pAsuram, thiruvEnkatam (thirumalA) which is the abode of thiruvEnkatamudaiyAn (srInivAsan) who has blakcish-blue bodily-hue (the color of a pure high quality pearl) is also glorified as the abode of yALi (a lion like huge animal with an elephant-like-tusk), lions, gold, precious stones, pearls, flower-bearing-trees, forests which is abundant of water-falls that bring along valuable gems, monkeys and hunters. Here, the principle is, emperumAn has descended to thiruvEnkatam to bless all these different types of entities which are seen in the mountain.

adiyen sarathy ramanuja dasan

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thiruppAvai – 23 – mAri malai muzhainjil

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

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As krishNan realized that these gOpikAs woke up so early in the morning, and they made all the gOpikAs who were still sleeping – to get up and join them, and they pleaded with the guards of His house to permit them in, and through nandhagOpar, yasOdhai, nappinnai, nambimUththapirAn (balarAmar), they have come to Him. krishNan thought that if he had gone to them as per norm, then these little gOpikAs would not have had to go through all these in the cold early morning;

so he calms them down with sweet words (madhura bhAshaNam) like he committed mistake (like how he felt he committed mistake of delaying due to having to convince sugrIvan to accept vibishaNan, spoke to vibIshaNan with sweet words) ; {so their assertion of ‘AvA enRu Arayndhu aruL‘ (will happily inquire us ) became true }; he gives his blessing to them by listening to their request of opening his eyes and looking at them.

At this, the gopikAs request krishNan to listen to their requirements.

மாரி மலை முழைஞ்சில் மன்னிக் கிடந்து உறங்கும்
சீரிய சிங்கம் அறிவுற்றுத் தீவிழித்து வேரி
மயிர் பொங்க எப்பாடும் பேர்ந்து உதறி
மூரி நிமிர்ந்து முழங்கிப் புறப்பட்டுப்
போதருமா போலேநீ பூவைப்பூ வண்ணா உன்
கோயில் நின்று இங்ஙனே போந்தருளிக் கோப்புடைய
சீரிய சிங்காசனத்து இருந்து யாம் வந்த
காரியம் ஆராய்ந்து அருளேலோர் எம்பாவாய்.

mAri malai muzhainjil mannik kidandhu uRangum
sIriya singam aRivuRRuth thI vizhiththu
vEri mayir ponga eppAdum pErndhu udhari
mUri nimirndhu muzhangip puRappattup
pOdharuma pOlE nI pUvaippU vaNNA
un kOyil ninRu inganE pOndhu aruLik
kOppudaiya sIriya singasanaththu irundhu
yAm vandha kAriyam ArAyndhu aruL ElOrempAvAi

padha padhArtham

mAri –  During the rainy season
malai muzhainjil – in a mountain cave
sIriya singam – majestic/angry lion
mannk kidandhu – which is deeply set (together with the lioness) and,
uRangum – sleeping,
aRivuRRu – (would) get up after waking up (after that season),
thI vizhiththu – open the flaming fiery eyes
pErndhu – and move
eppAdum – on all sides
udhaRi – and shake (its body)
vEri mayir – (such that its) fragrant mane (hair)
ponga – (would) rise around,
mUri nimirndhu – (then it would) stand erect and straighten up its body, and
muzhangi – roar, and
puRappattu – exit (the den)
pOdharum A pOlE – and come out;
pUvaip pU vaNNA – (likewise,) Oh you who is of the color like kAyAmpU (flower)
nI – you
un koyil ninRu – (exit) from your temple (bed room)
inganE pOndharuLi – and come to this place
irundhu – and be seated
sIriya singAsanaththu – on the majestic throne
kOppu udaiya – that is having nice shape and set up,
ArAyndhu aruL – (and then) inquire about and fulfill
yAm vandha kAriyam – the requirements for which we have come.

Meaning

mAri malai muzhainjil

Like the kings who stay in a place and not go for wars during rainy season, the lion would stay in the caves and not go out during that time.

Like how perumAL (srI rAman) stayed in the cave of mAlyavAn during rainy season while sugrIvan stayed with his family, such rainy season is for the lovers to meet, and for the ones who have met to enjoy their time together; this time is also such, but we are at your door with the longing; you are wasting the minutes instead of to us and helping us join you.

mannik kidandhu uRangum

Since you don’t have to be afraid of anyone, you are deeply set in your bed, like the peak is well set on the mountain.

You are set in your bed together with your wife nappinnai pirAtti (like how they said earlier ‘nappinnai kongai mEl vaiththu kidandha malar mArbhA‘), as if there is only one thing together,  or, like you are an ornament on nappinnai pirAtti.

uRangum – unlike samsAris who really sleep, you are just closing your eyes deeply thinking about ways of helping the samsAris. They are reminded of such a sleep here.

AchAryas and srIvaishNavas study vEdhas, upanishadhs, dhivya prabandhams, granthams all their life, dwelling in their meanings.

sIriya singam

Lion having the greatness of valor, such that it is feared by other animals even when it is sleeping. (as enjoyed by pirAtti), perumAL (srI rAman) is majestic even while sleeping. They are reminded of such a sleep here.

aRivuRRu

samsAris wake up when realizing it is time; you wake up to accept adiyArs’ kainkaryam.

thI vizhiththu

When the lion first opens its flaming eyes it is scary even for the lioness to look at it. They imply that in front of the thEjas of Iswaran the enemies cannot stand in front of Him.

vEri mayir ponga

vEri mayir – fragrance (from your hair, smell that is present in lions)

ponga – shaking your hair;

They are reminded about emperumAn who is described as sarva gandha: (his body contains all types of fragrances).

eppAdum pErndhu udhari

Since you don’t have to put any effort for doing anything, leisurely you shake your head (and get rid of sleepiness).

udhari- shaking various parts of your body.

mUri nimirndhu

Straightening out all parts of your body together

muzhangi

Hearing your roar all other animals (enemies) would fear for their life.

Please get up and come with all your power in front of us little girls, and ask us ‘Oh have you girls come here?’ (“பெண்காள்! வந்திகோளா“)

“Like a lion that would straighten up its body and start its day afresh, krishNA! you come with full energy/enthusiasm and open your door for us”;

“Is lion the right comparison for me?”;

nI pUvaippU vaNNA

We compared it to you for its majesty, but, it does not match your beauty and color – those qualities of yours are like the flower (called pUvaippU – blackish/bluish colored flower).  Isn’t only when the flower’s color would be an exact match to you, then the lion also would be an exact match to you?

un kOilninru inganE pOndhu aruLi

please walk from your bed room (from antha:puram) (to your throne)

we want to see the four great types of your walk – your walk that is like a Bull’s pride, an Elephant’s respect, Tiger’s anger, and Lion’s charisma. We can see these in the beauty of namperumAL’s walk / நமக்கு இவையெல்லாம் நம்பெருமாள் நடையழகிலே காணலாம்.

ingane pOndhu aruLi – not become the words told from the bed – which can be lies; we want the words from your majestic throne in your big reception.

kOppudaiya

the seat that you use for taking care of both the worlds, and for all beings.

Or, having the eight legs of dharmam, gyAnam, vairAgyam, aiswaryam (of directing everything),  (and their opposites) adharmam, agyAnam, avairAgyam, anaiswaryam.

sIriya singAsanaththu

Any decisions made from your throne will be final and good – like your words in the sea shore (chakravarthy thirumagan’s words during vibIshaNa saraNAgathy that he would protect (give mOksham) for all the related people of the one who does saraNAgathy once), and from the charioteer’s seat (sarva dharmAn… by krishNan to arjunan).  — Words from your throne would be wonderful / effective even with just krishNan and all the gOpikAs too.

sIriya – even if it is for someone very small the size of an atom, this throne would give then equal greatness of krishNan.  even krishNan cannot tell lies when seated on this.

For AchAryas, the singAsanam (simhAsanam) is the wooden seat they use when giving blessings to their sishyas; emperumAnAr establshed 74 ‘simhAsanAdhipathis’ (AchAryas). emperumAnAr is like a lion to those opposed to srIvaishNavam / visishtAdhvaitham;

irundhu

In addition to enjoying the beauty of your walk, we want to see the beauty of your sitting in your royal throne. To relax ourselves from our angst we want to see you sitting and giving your word. In thirukurunkudi perumAn is in standing position, but nammAzhwAr sings ‘kaNNiNai kuLirap pudhu malar Agaththaip paruga – irundhidAi‘ (thiruvAimozhi 9-2-9), referring to sitting position.

yAm vandha kAriyam ArAyndhu aruL

Hear about the reasons for our coming here – reasons that are not for our own material benefits; and bless for our success in attaining what we wanted.

chakravarthy thirumagan felt bad for not helping the rishis even earlier; krishNan too feels bad that he did not quickly help these gOpikAs; From his bed, he asks them “what do I need to do for you gOpikAs?”

“We cannot tell you while you are lying in your bed – because one could lie when they are lying in their bed. We don’t have anybody else to go to.  So you please come and sit relaxed in your wonderful throne and hear us out”.

“When there is nappinnai pirAtti for you, you say that you don’t have any other place to go to”, he feels bad that he did not hear them out early.

[We go to AchAryan for what kAriyam – for getting gyAnam; for bhagavath samAshrayaNam (surrender)].

[emperumAnAr‘s sishya kidAmbi AchchAn went to thirumAlirunchOlai to do mangalAsAsanam to azhagar perumAn. azhagar asked him to recite a slOkam – kidAmbi AchchAn recited a slOkam from ALavandhAr‘s sthOthra rathnam – when he recited the word ‘refugee’ in that sthOthram, azhagar objected to it and said that when there is rAmAnujAr for all of you {us?!}, one should not use that word anymore. “நம் இராமாநுசனை ஆசார்யராக உடையாரில் ஒருவரும் அகதியில்லை காணும்”, “நம்மிராமாநுசனையுடையாயிருந்துவைத்து நம்முன்னே இப்படி சொல்லப்பெறாய்” / nam irAmanusanai AchAryarAga udaiyAril oruvarum agadhi illai kANum”, “nam irAmAnusanai udaiyarAi irundhu vaiththu nam munnE ippadi sollap peRAi”.

There is another aithIhyam where a sishyan himself did not want to use similar words after getting his AchAryan’s gatAksham (blessing): In ALavandhAr‘s sthOthram, AlavandhAr had said very low of himself as part of being a sEshan to perumAn; But ananthAzhwAn did not wish to recite that sthOthram to imply the same about himself because he thought that as a sishyan, with his AchArya sambhandham, those things would not be applicable to a sishyan!)]

In this pAsuram ANdAL does not give krishNan the details of their kAriyam (their requirements). “She has kept that for chiRRam siRu kAlE (29) pAsuram” (வந்த காரியத்தை சிற்றஞ்சிறு காலைக்கு வைக்கிறார்).

Why are they not talking about it immediately but are keeping it for later? bharathAzhvAn along with all the people of ayOdhyA went to chakravarthy thirumagan thinking that if we all went to him and fell on his feet then He would be kind and accept his request to go back to ayOdhyA; but since perumAL wanted to fulfill his father’s words / busy, this request was not fulfilled immediately – He gave them His pAdhukas only. So ANdAL thinks that she would not hurry but use appropriate time and make sure that krishNan’s disposition is suitable for her to place her request.

ArAyndhu aruL – krishNan should ask “Oh how much you suffered, what all have you done!! You woke up so early in this cold morning, argued with all the gOpikAs and woke them all up, woke up nandhagOpar, yasOdhai, elder brother, nappinnai and me!? your going through all this trouble is not fair on my part, I should have been the first to come and help you”. எதிர் சூழல் புக்குத் திரியுமவனுக்கு, இவையெல்லாம் தன் குறையாகத் தோற்றுமிறே / edhi sUzhal pukkuth thiriyumavanukku ivaiyellAm than kuRaiyAgath thORRumiRE – For him who always plans to surround us and make us (accept that we are) His, and who has come from paramapadham to here looking for acceptance of Him from us, it would feel like a big mistake to have let gOpikas make all these efforts.

More then his providing what they require, they enjoy krishNan inquiring them like this.

“You and nappinnai pirAtti please go and be seated in the throne and listen to the reason of our visit and hear our requirements”.

ElOrempAvAi – commit and follow our ways.

In this pAsuram, ANdAL and other gOpikAs finally see krishNan who has slowly opened his eyes and seen them. He wants to know what they wanted, but they request him and pirAtti to go and be seated in the throne and listen to their requirements. She describes how he should get up and walk – the walk that would be so enjoyable to see (we can see that walk even today in thiruvarangam – namperumAL)

This pAsuram advises us too to go to our AchAryan who is deeply knowledgeable about vEdhas, upanishads, prabhandhams, etc., and to request him to give us gyAnam which he will do sitting in his Asanam (seat).


English translation raghurAm srInivAsa dhAsan

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