Category Archives: mudhalAyiram

nAchchiyAr thirumozhi – Simple Explanation – mudhal thirumozhi – thai oru thingaLum

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SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:

nAchchiyAr thirumozhi


ANdAL considered emperumAn as the means in thiruppAvai. She also revealed that carrying out kainkaryam (service) alone to that emperumAn, without any selfishness [that the service is being rendered for his happiness and not for our happiness], is the benefit for attaining him. emperumAn will give the benefit if one has this thought. However, in the case of ANdAL, emperumAn did not come to accept her and fulfil her desire. She became perplexed due to the unbounded love that she had towards emperumAn and the fact that he did not come to accept her. Those who were in ayOdhya, including sIthAp pirAtti, went to all deities and prayed for SrI rAma’s welfare even though they did not worship any deity other than SrI rAma. Even hanumAn, who had said that he will not enjoy SrI rAma in any other form, went to a deity vAchaspathi and prayed for SrI rAma’s welfare. In the same way, ANdAL is praying to kAmadhEvan (cupid, god of love) here, to unite her with emperumAn. Our pUrvAchAryas (preceptors) have said that ignorance which emanates out of bhagavath bhakthi (devotion towards emperumAn) is very great. Just as periyAzhwAr offered garlands made of flowers to emperumAn, ANdAL too offers wild flowers which he desires, to kAmadhEvan, to make him unite her with emperumAn. Even if ANdAl did like this, it is acceptable for the distress of her separation from emperumAn while if we worship other deities, it will not fit our svarUpam (basic nature).

First pAsuram. In this she explains the method by which she worships kAman and his brother sAman.

thai oru thingaLum tharai viLakkith thaN maNdalamittu mAsi munnAL
aiya nuNmaNal koNdu theru aNindhu azhaginukku alangariththu ananga dhEvA!
uyyavumAngolO enRu solli unnaiyum umbiyaiyum thozhudhEn
veyyadhOr thazhal umizh chakkarakkai vEngadavaRku ennai vidhikkiRRiyE

Throughout the (thamizh) month of thai, I had mopped the area in which he would come. I had made a cool stage (for carrying out the maNdala pUjA). For the first fifteen days in the (thamizh) month of mAsi, I had decorated the street in which he would come with beautiful, fine sand [which will not hurt his soft feet]. I had looked at him and said “Oh manmadha! Will you fulfil my desire?” I worshipped you and your brother sAman. You should make me subservient to thiruvEngadamudaiyAn who has in his divine hands, the unique, fiery divine disc.

Second pAsuram. She further explains the methodology of her nOnbu and asks kAman to reach her to emperumAn.

veLLai num maNal koNdu theruvaNindhu veLvaraippadhan munnam thuRai padindhu
muLLumillAch chuLLi eri maduththu muyanRu unnai nORkinREn kAmadhEvA!
kaLLavizh pUngaNai thoduththukkoNdu kadalvaNNan enbadhOr pEr ezhudhi
puLLinai vAy piLandhAn enbadhOr ilakkinil puga ennai eygiRRiyE

Oh manmadha! I decorate the street through which you would come with white, fine sand (as patterns). I go to the river bank before dawn and have a bath by immersing well [in the river water]. I add fire-wood without any thorns in them to fire and observe the nOnbu [set of rituals including penance, fasting etc] towards you. You should draw love-arrows of flower with honey dripping form them in the direction of emperumAn who has the divine complexion of ocean and make me to hug him.

Third pAsuram. She says that if he [manmadha] does not want her to abuse him, he should reach her to thiruvEngadamudaiyAn.

maththa nan naRumalar murukka malar koNdu muppOdhum unnadi vaNangi
thaththuvamili enRu nenjerindhu vAsagaththazhiththu unnai vaidhidAmE
koththalar pUngaNai thoduththukkoNdu gOvindhan enbadhOr pEr ezhudhi
viththagan vEngadavANan ennum viLakkinil puga ennai vidhikkiRRIyE

Taking the purple coloured strawmony flowers and palAsa flowers, I will fall at your feet three times a day [so that you would fulfil my desire]. Even after this, if my desire is not fulfilled, my heart would start boiling and I would go around the town, destroying your honour by abusing you with words such as “mammadha is not a truthful deity who would shower benefits; he is a false deity”. To ensure that I do not do this, you should draw arrows of bunches of freshly blossomed flowers on your bow, write the name of ‘gOvindha’ in the heart and make me reach the effulgent lamp of thiruvEngadamudaiyAn who is an amazing entity.

Fourth pAsuram. In this, she reveals her excessive sorrow.

suvaril purANa! nin pEr ezhudhich chuRava naR kodikkaLum thurangangaLum
kavarip piNAkkaLum karuppu villum kAttiththandhEn kaNdAy kAmadhEvA!
avaraip pirAyam thodangi enRum Adharaiththu ezhundha en thadamulaigaL
thuvaraip pirAnukkE sangaRpiththuth thozhudhu vaiththEn ollai vidhikkiRRiyE

Oh one who has been existing for a long time! I wrote your names on the walls and offered you flags with shark [manmadha’s flag has fish on it] drawn on them, horses, women with flappers and bow made of sugarcane [this too is manmadha’s identity]. I had been worshipping [kaNNan] right from my early days that my huge bosoms have risen desirously for kaNNa, the king of dhwAraka. You should make me belong to him, very soon.

Fifth pAsuram. She says that she will not live if she is united with anyone other than emperumAn.

vAnidai vAzhum avvAvanarkku maRaiyavar vELviyil vaguththa avi
kAnidaith thirivadhOr nari pugundhu kadappadhum mOppadhum seyvadhoppa
Unidai Azhi sangu uththamarkkenRu unniththu ezhundha en thada mulaigaL
mAnidavarkku enRu pEchchuppadil vAzhagillEn kaNdAy manmadhanE

Oh manmadha! brAhmaNas [in this world] create havis [offering made of ghee, milk, curd etc] in order to offer to distinguished celestial entities during the time of rituals. If a jackal which roams around in the forest, crosses it or smells it, the offering would get wasted. In the same way, my well risen bosoms are meant for emperumAn, who is the best among purushas [sentient entities], who has the divine disc and divine conch on his divine hands. If there is a word that the bosoms are for a man in this world, I will not live.

Sixth pAsuram. Just as one joins with those who are fully anchored in sathva guNa (purely good qualities) when going ahead with experiencing emperumAn, ANdAL prays to manmadha in order to attain emperumAn to join with those who are experts in kAmaSAsthra [treatise on love].

uruvudaiyAr iLaiyArgal nallAr Oththu vallArgaLaik koNdu vaigal
theruvidai edhirkoNdu panguni nAL thirundhavE nORkinREn kAmadhEvA!
karuvudai mugilvaNNan kAyAvaNNan karuviLai pOl vaNNan kamala vaNNath
thiruvudai mugaththinil thirukkangaLAl thirundhavE nOkkenakku aruL kaNdAy

Oh manmadha! Invoking those with beautiful forms, youthful state, good conduct and experts in kAma SAsthram, I go down the street in which you come, and worship you with clarity in mind, during your festival in the [thamizh] month of panguni. You should bless me such that emperumAn, who has the complexion of dark, rain bearing clouds, the complexion of purple coloured kAyA flower and the effulgence of blue coloured flowers of wild creeper, blesses me with his divine eyes which are on the lotus-like divine face. 

Seventh pAsuram. In this, she requests that emperumAn thrivikraman touches her with his divine hands. She explains that her devotion is only for emperumAn.

kAyudai nellodu karumbamaiththuk katti arisi aval amaiththu
vAyudai maRaiyavar mandhiraththAl manmadhanE unnai vaNanguginREn
thEsa munnaLandhavan thirivikkiraman thirukkaigaLAl ennaith thINdum vaNNam
sAyudai vayiRum en thadamulaiyum tharaNiyil thalaippugazh tharakkiRRiyE

Oh manadha! I will cook unripened fruit and sugarcane, along with rice, jaggery and flattened rice, and worship you, along with the manthras (hymns) of those who have good voice and are experts in kAmaSAsthram.  You should make emperumAn who measured all the worlds with his divine feet when the worlds were seized [by mahAbali], to touch my splendorous stomach and my soft, huge bosom so that I will have well established fame in this world.

Eighth pAsuram. In this, she is asking manmadha to bless her with service to the divine feet of emperumAn which will fit with her svarUpam (basic nature)

mAsudai udambodu thalai ulaRi vAyppuram veLuththoru pOdhumuNdu
thEsudaith thiRaludaik kAmadhEvA! nORkinRa nOnbinaik kuRIkkoL kaNdAy
pEsuvadhu uNdu onRu ingu emperumAn! peNmaiyaith thalaiyudaiththu Akkum vaNNam
kEsava nambiyaik kAl pidippAL ennum ippERu enakkaruL kaNdAy

Oh manmadha who has effulgence and strength, and who is my lord! Remember that I am observing this nOnbu with a body which has not had a bath [due to sorrow], dishevelled tresses and pale lips, eating just one time in a day. I have to tell you something now. You should help me in getting the benefit of carrying out service to the divine feet of emperumAn who destroyed the demon kESi and is complete in his auspicious qualities.

Ninth pAsuram. In this she reveals the misfortunes that he will get if he does not help her.

thozhudhu muppOdhum unnadi vaNangith thUmalar thUyththozhudhu EththuginREn
pazhudhu inRi pArkkadal vaNNanukkE paNi seydhu vAzhap peRAvidil nAn
azhudhazhudhu alamandhu ammA vazhanga ARRavum adhu unakku uRaikkum kaNdAy
uzhuvadhOr eruththinai nugangodu pAyndhu UttaminRith thurandhAl okkumE

Worshipping you three times a day, bowing down to you with my head, offering pure flowers to your feet, I am reciting hymns for you. If I do not get to carry out faultless service and thus get uplifted, to the one who has the form of the ocean which is surrounding the world, I will cry repeatedly, roam unsteadily, and wail “Oh mother!” often. The result of all these will come on to you. It will be similar to a farmer getting the work done by his bull in the field and driving it away with the yoke, without feeding it.

Tenth pAsuram. She completes the decad by stating the benefit of learning these ten pAsurasms.

karuppu vil malark kaNaik kAmavELaik kazhaliNai paNindhu angOr kari alaRa
maruppinai osiththup puL vAy piLandha maNivaNNaRku ennai vaguththidenRu
poruppanna mAdam polindhu thOnRum pudhuvaiyar kOn vittuchiththan kOdhai
viruppudai inthamizh mAlai vallAr viNNavar kOn adi naNNuvarE

I worshipped the feet of manmadha who has a bow made of sugarcane and arrows of flowers. I had asked him to unite me with kaNNan emperumAn who killed the elephant kuvalayApIdam, at the entrance of the arena where the festival with bows was conducted at madhurA (north), by breaking its tusks, who killed the demon bakAsuran who came in the form of stork and who has a divine form matching blue gemstone. I am the daughter, kOdhai, of periyAzhwAr who is the leader of SrIvillipuththUr which is full of mansions looking like mountains. Those who sing these ten sweet, thamizh pAsurams with desire, will attain the divine feet of SrIman nArAyaNan who is the leader of nithyasUris.


adiyEn krishNa rAmAnuja dhAsan

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తిరుమాలై – పాసురం 1 – భాగము 1

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<< అవతారిక 2


అవతారిక : చేతనులు ఇప్పటికే చేసిన, ఇప్పటకీ చేస్తున్న పాపాల వలన, యమధర్మరాజు ఆధీనంలో ఉంటారు. అంటే నరకాన్ని, స్వర్గాన్ని, అనుభవించి మళ్ళీ మళ్ళీ పుడుతూ చస్తూ కర్మలను అనుభవించాల్సిందే. కానీ, భగవంతుడి నామాలను సంకీర్తన చేసినంత మాత్రాన మనం పునీతులమై యముడి బారి నుండి బయట పడగలము అని ఈ పాశురములో తోరడిపొడి ఆళ్వార్లు చెపుతున్నారు.

కావలిల్ పులనై వైత్తు| క్కలి తన్నై క్కడక్కప్పాయ్ న్దు |

నావలిట్టుళి తరుగిన్రోంమ్ |నమన్ తమర్ తలైగళ్ మీదే |

మూవులగుణ్డు ఉమిళ్ న్ద| ముదల్వ నిన్నామమ్ కత్త|

ఆవలి ప్పుడమై కండాయ్ | అరజ్ఞమా నగరుళానే|| 1


మూవులగు =మూడు లోకాలు

ఉణ్డు = భుజించి (ప్రళయ కాలంలో)

ఉమిళ్ న్ద = కక్కిన

ముదల్వ = ఆదిమూలమే

నిన్నామమ్ కత్త = నీ దివ్య నామాలు నేర్చుకోవటం వలన

ఆవలి ప్పుడమై = అబ్బిన గొప్పతనం వలన

పులనై = పంచేద్రియాలను

కావలిల్ వైత్తు = వాటి ఇష్టానుసారంగా ప్రవర్తించకుండా కాపలాలో పెట్టి

క్కలి దన్నై = పాపాల మూటను

క్కడక్కప్పాయ్ న్దు = తొలగదోసుకొని 

నావలిట్టు = విముక్తి పొంది

నమన్ తమర్ తలైగళ్ మీదే = యముడు, యమ భటులు ఇంకా బాదించే క్షుద్రదేవతలుగాని

ఊళి తరుగిన్రోంమ్ కండాయ్ = ఎవరికీ భయపడ కుండా ఉన్నాము చూడు


కావలిల్ పులనై వైత్తు: ఇంద్రియ నిగ్రహము…. ఇంద్రియ నిగ్రహము లేకపోవటం వలన అనేకరకాల కీడు జరుగుతుంది.. అవి ఏ విధంగానూ మనకు మంచిని చేయవు. పంచేంద్రియాలను స్వేచ్చగా వదిలి వేయటం వలన చేతనుడు జంతు సమానుడుగా ప్రవర్తిస్తాడు నరపశువుగా మారతాడు. జంతువులకు వాటి ఇంద్రియాల మీద పట్టు ఉండదు, కానీ మనుష్యులు తమ ఇంద్రియాల మీద నిగ్రహము కలిగివుండాలి. నిగ్రహము లేనివాడికీ జంతువుకు భేదం ఉండదు. అతడు శాస్త్రమును గౌరవించడు, దానికి కట్టుబడి ఉండడు. మనసుకు తోచినట్టే ప్రవర్తిస్తాడు. బుద్దితో ఆలోచించడు, చేయకూడని పనులన్నీ చేస్తాడు, చేయవలసినవేవి చేయడు. అటువంటి వాడు ఈ పాశురంలో చెప్పినట్టుగా యముడి తల మీద కాలుపెట్టె శక్తిని ఎలా పొందగలుగుతాడు? పరమాత్మ నామ సంకీర్తన చేయటం ఒక్కటే మార్గము. ఆ నామ సంకీర్తన మహిమ వలన జీవుడు సకల దోషాలను తొలగించుకో గలుగుతాడు తద్వారా యముడి తలమీద కూడా  కాలుపెట్ట గలుగుతాడు.

       మనిషి విషజంతువు కాటుకు లోనైనప్పుడు దాని ప్రభావం నుండి బయటపడటానికి ఎన్నోనియమాలను పాటించాల్సి వుంటుంది. తలంటుస్నానం చేయకూడదు, కొన్నిరకాల ఆహారపదార్థాలను తినకూడదు. వేళకు ఆహారం తీసుకోవాలి, వేళతప్పి నిద్రపోకూడదు అని ఎన్నో నిబంధనలు ఉంటాయి. కాని ఎవరైనా మంచి వైద్యులు ఆ విషానికి విరుగుడు ఇస్తే ఇవేవి పాటించనవసరం లేదు. సాదారణ జీవనం సాగించవచ్చు. ఆ ఔషదానికే అంత మహిమ ఉన్నప్పుడు పరమాత్మ నామ సంకీర్తన సకల పాపాలను తోలగదోస్తుంది అనటంలో సందేహం ఏముంటుంది? సంసారమనే విషజంతువు నోటబడి కరవ బడ్డ జీవాత్మ, పరమాత్మ ఉపకారం వలన మాత్రమే బయట పడ గలుగుతాడు.

వైత్తు: జీవాత్మ తనకు తెలియకుండానే తన ఇంద్రియాలను స్వేచ్చగా వలిలాడని కాదు,  జీవాత్మ తెలిసే తన ఇంద్రియాలను వాటి ఇష్టానుసారం వదిలి వేసాడు.

కావలిల్:  ‘కావలిల్ ఇల్లాదపడి’ నియంత్రణ లేకపోవటం వలన … ఇక్కడ నియంత్రణ ఉండటం కంటే నియంత్రణ లేకపోవటం పెద్ద విషయం. అది ఎలా అంటే ఒకడు విషాన్ని తిన్నాడు. వాడికి విరుగుడు ఇచ్చేటప్పుడు ఆ విరుగుడుకి మందు ఇంతే ఇవ్వాలి అన్న నియంత్రణ లేదు. ఒకవేళ అలా నియంత్రిస్తే అది మామూలు వైద్యం అవుతుంది. నియంత్రించ కుండా విషానికి ఎంత అవసరమైతే అంత మందుని వినియోగించి వాడిని బతికిస్తే అది గొప్ప వైద్యం అవుతుంది .

కావలిల్ పులనై వైత్తు: ‘ కావలిల్ ‘…. ఇంద్రియ నిగ్రహం. ఇక్కడ నిగ్రహం అంటే ఇంద్రియాలను తన అదుపులో ఉంచుకొని భగవన్నామ స్మరణ చేయటం అన్న అర్థం ధ్వనిస్తుంది. ఇది ఎలాంటి దంటే ఒక రాజ్యంలో రాజు లేక పొతే ప్రతివాడు ఆజ్ఞలను ఉల్లంఘిస్తాడు. అలాగే ఇంద్రియాలన్నీ అదుపు తప్పి వుంటాయి. ఎప్పుడైతే కొత్త రాజు పాలనలోకి వస్తాడో చేడు పనులు చేసే వాళ్ళందరూ నియంత్రిచ బడతారు. భగవంతుడి నామాలు కూడా కొత్తరాజులా పని చేసి జీవుడిలోని ఇంద్రియాలను నిగ్రహిస్తాయి . 

  ‘కావలిల్’….పరిధులు లేకుండా ఎక్కడెక్కడో విహరించే ఇంద్రియాలను నియంత్రించి సరి అయిన (పరమాత్మ అర్చారూప సౌందర్యంలో నిమగ్నమవటం) దారిలో నడపడం. భగవన్నామ స్మరణ వలన ఇది సాధ్యమవుతుంది. ఇది ఎలా సాధ్యం? అని వ్యాఖ్యాత ఇక్కడ ఒక సందేహాన్ని లేవనెత్తారు. శ్రీరామాయణంలో శ్రీరాముడు తన దృష్టిలోకి మనసులోకి వచ్చిన వాళ్ళందరినీ జయించే శక్తి కలిగి ఉండేవాడు అని ఆయనే సమాధానం కూడా చెప్పారు. (దృష్టా చిత్తాయ అపహారిణం).

క్కలిదన్నై క్కడక్కప్పాయ్ న్దు : కలి వలన ఏర్పడిన అన్నిరకాల పాపాల నుండి నామ రూపాలు లేకుండా బయట పడటం.. కలి కాలంలో ‘తన్నై’ (తనను)… అన్న పదాన్ని నొక్కి చేప్పాలి. ఎందుకంటే జీవాత్మ ప్రాపంచిక సుఖాల వెంట పరిగెత్తడానికి కలే కారణం. దీని వలన మరణానంతరం నరకాన్ని అనుభవించాల్సి వుంటుంది.  పరమాత్మను స్మరించక పోవటమే కాక ఆయన మీద ద్వేషం కలిగి వుండటం కూడా దీనికి కారణమవుతుంది. ఇంకా దేహాన్నే ఆత్మ అని బ్రమించటం, జీవాత్మ చేసే అనేక తప్పిదాలు కూడా కారణమవుతున్నాయి.  

‘తన్నై’ (తనను)…..ఇంత కాలం నన్ను సదా సర్వకాలం నియంత్రించిన శత్రువును ఇప్పుడు నేను అదుపులో పెట్టగలిగాను అన్న అర్థంలో కూడా గ్రహించ వచ్చు.

క్కడక్క: దాటుట…ఎంత వరకు దాటాము? సంసారంలోని బంధనాలన్నింటిని దాటాము అని ఇక్కడ వ్యాఖ్యాత చెపుతున్నారు. అర్తాత్ నిత్యసూరులలగా? సంసార బంధనాలన్నింటిని దాటాము అని చెపుతున్నారు. వారికి మాత్రమే సంసార బంధనాలేవి ఉండవు. ఇంతకు ముందు ‘కలి’ అన్న పదానికి రెండు అర్థాలు చెప్పారు. 1. పాపాల సమాహారం, 2. శత్రువు. ఇప్పుడు కలి అంటే కాలం అని మూడవ అర్థం చెపుతున్నారు. దాటుట అన్నదానికి ఇక్కడ అర్థం కలియుగానికి సంబంధం లేకుండా కృతయుగంలో ఉన్నాడు (నాలుగు యుగాలలో మొదటిది కృతయుగం, నాలుగవది కలియుగం.) అని అర్థం. ఈ ప్రబావానికి దూరంగా ఉన్నాడు ఇక భయమన్నదే లేదు.

ప్పాయ్ న్దు: కలియుగం నుండి కృతయుగం దాకా ఎలా దాటగలిగా మంటే హనుమంతుడు సముద్రాన్ని పరమాత్మా నామ సంకీర్తనం చేస్తూ ఎలా దాటాడో అలా ఆళ్వార్లు కూడా నామ సంకీర్తనం చేయటం వలన దాటగలిగారు.

నిన్ నామం కట్ర:  యముడిని, అయన భటులను ఆపే శక్తి ఆళ్వార్లకు ఎలా కలిగింది అంటే భగవంతుడి నామాలను నేర్చుకున్నారు కదా ఆ! అందువలన యముడిని అయన భటులను కూడా ధిక్కరించే శక్తిమంతులయ్యారు. మరి పాపాల కడలిని వారు స్వప్రయత్నంతో దాటారు అని అన్నారే? అంటే వారు దాటలేదు భగవంతుడి నామాలు దాటించాయి వారికి స్వతహాగా ఆశక్తి ఉంది అని చెపుతున్నారు. ఈ సందర్భంగా ‘ ఇరామడం ఊట్టువారైపోలే’ అని మన పూర్వాచార్యులు ఒక మాట అంటారు. దీనికి ఒక చిన్న కథ ఉంది. ఒక కొడుకు అలిగి ఇంట్లో నుండి వెళ్ళిపోయి ఆ ఊళ్లోనే ఒక మఠంలో ఉన్నాడు. రాత్రయింది, కొడుకు అన్నం తిన్నాడో లేదో అని తల్లి కొడుకుకు ఇష్టమైన వంట చేసి ఒక డబ్బాలో పెట్టింది. తాను తీసుకువెళ్ళి ఇస్తే తీసుకోడని వాడి స్నేహితుడిని పిలిచి విషయం చెప్పి ఈ డబ్బా ఇచ్చి , తాను ఇచ్చినట్టు చెప్పవద్దని చెప్పి బతిమాలి పంపింది. స్నేహితుడు అలాగే చేసాడు. కొడుకుకు ఆహారం నోట్లో పెట్టుకోగానే అది తన తల్లి చేతి వంట అని తెలిసిపోయింది. అయిన బింకంగా తెలియనట్లే తిన్నాడు. తల్లి ప్రాణం ఆగక వెనకాలే తాను వెళ్లి చాటుగా నిలబడి కొడుకు తినటం చూసి కుడుట బడుతుంది. అలాగే పరమాత్మ కూడా జీవాత్మలకు తోడుగా ఉంటాడని పూర్వాచార్యులు చెపుతారు.

       ఇంకొక వివరణ ప్రకారం భగవంతుడి నామ సంకీర్తన చేయటం వలన భౌతికంగా ఈ లోకంనే ఉన్నా పాపల కడలిని అవలీలగా దాటి మానసికంగా పరమపదం చేరగలిగాడు .

నావలిట్టురుదరిగిన్రోమ్ : గతంలో యమభటుల పేరో యముడి పేరో వింటేనే భయపడిన వాళ్ళు ఇప్పుడు వాళ్ళను పేరు పెట్టి పిలవ గలుగుతున్నారు. వాళ్ళ తలల మీదుగా నడుస్తామంటున్నారు. చేతనులు భూలోకంలో చేసిన పాపాలకు శిక్షలు వేసి దండిచ గలవాడు యముడు. కానీ పరమాత్మ నామాల  ముందు ఆయన శక్తి చాలదు. కిష్కింద కాండలో సుగ్రీవుడు రాముడు రాకముందు వాలిని చూసి వణికి పోయాడు, కానీ రాముడితో స్నేహం దొరికిన తరువాత వాలి ఉన్న చోటికే వెళ్లి పిలిచి యుద్దం చేసే శక్తిమంతుడయ్యాడు. అదే పరమాత్మ నామానికి ఉన్న మహాత్మ్యము.

ఉరుదరిగిన్రోమ్: చేతనుడు యముడి ముందు రాజస టివితో నడుస్తూ వుంటాడు. యముడిని చిత్రగుప్తుడు రాసిన చిట్టా తెమ్మని, భగవన్నామ స్మరణ చేత వచ్చిన శక్తితో దానిని ముక్కలు ముక్కలుగా చింపి పారేస్తానని అంటాడు. ఇక్కడ ఆళ్వార్లు ఏకవచన ప్రయోగానికి బదులుగా బహువచన ప్రయోగ చేశారు. దానికి కారణమేమిటంటే భగవన్నామ స్మరణ చేత ఆయనకు వచ్చిన శక్తి అపారమైనది. అందువలన అయన తనను ఒక్కడిగా కాక కొన్ని వందల వేల కూడికగా భావిస్తున్నారు.

మరొక వ్యాఖ్యానం ఏవిటంటే నామ సంకీర్తన ప్రభావం తెలియక  మునుపు ఎవరైతే పరమాత్మ పట్ల విముఖులుగా ఉన్నారో వారందరూ ఇప్పుడు నామ సంకీర్తన ప్రభావం తెలిసి అభిముఖులు అయ్యారు అందువలన బహువచనంలో చెప్పారు అని అంటారు.

రామాయణంలో హనుమ సీతాన్వేషణ చేస్తూ సముద్రాన్ని దాటి, లంకలో ఆమె జాడ తెలుసుకొని, అక్కడ ఒక చిన్నపాటి యుద్ధం చేసి తిరిగి వస్తే ఇక్కడ సముద్రపు ఒడ్డులో ఉండి పోయిన వానరాలన్నీ ఆనందంతో సుగ్రీవుడి మధువనాన్ని విరిచి పాడుచేసాయి. ఆళ్వార్లు యముడి తలమీద నడుస్తాననటం కూడా అలాంటిదే. ఆళ్వార్లు నామసంకీర్తన చేస్తే లోకంలోని తక్కిన చేతనులు కూడా ఆఫలితాన్ని అనుభావస్తారని తెలియజేస్తున్నారు.

నమన్ తమర్ తలైగళ్ మీదే: ఆళ్వార్లు ఇక్కడ మరొక విశేషం చెపుతున్నారు యముడు, అయన భటుల తలలు ఇంతమంది భక్తులు నడవడానికి చాలవు. కాబట్టి, ఈ లోకంలో ఇంకా తమ బుద్ది మార్చుకోకుండా పాపాలను చేస్తున్నవారు వారి పిల్లలకు యముడు, చిత్ర గుప్తుడు అని పేర్లు పెట్టి వారికి కూడా నమస్కారాలు (వ్యగ్యంగా) చేస్తాను. అప్పుడు యముడికి ఆనందం కలుగుతుంది. నామ సంకీర్తన చేసే భాగవతోత్తములు తమ శ్రీపాదాలను తల మీద పెటడం యముడికి కూడా సంతోషమే, అని నామ సంకీర్తన మహిమను తెలియజేసారు. ఈ విషయం కొంచం  వింతగా తోస్తుంది కదా! దీనికి ఎవైన ప్రమణాలున్నాయా? అని రెండవ భాగంలో చూద్దాం .

అడియెన్ చూడామణి రామానుజ దాసి

హిందీలో –

మూలము :

ప్రమేయము (గమ్యము) –
ప్రమాణము (ప్రమాణ గ్రంథములు) –
ప్రమాత (ఆచార్యులు) –
శ్రీవైష్ణవ విద్య / పిల్లల కోసం–

nAchchiyAr thirumozhi – Simple Explanation – thaniyans

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SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:

nAchchiyAr thirumozhi

alli nAL thAmarai mEl AraNangin inthuNaivi
malli nAdANda mada mayil – melliyalAL
Ayar kula vEndhan AgaththAL then pudhuvai
vEyar payandha viLakku

ANdAL nAchchiyAr has a soft nature; she is the dear friend of the deity periya pirAttiyAr who resides permanently on lotus flower which has petals which have blossomed just then and she is the beautiful peacock who rules over the country of thirumalli. She complements the divine form of kaNNan emperumAn who is the king of the cowherd clan and she is resplendent as the divine lamp sired by periyAzhwAr who is the head of the clan of brAhmaNas in the beautiful SrIvillipuththUr.

kOlach churisangai mAyan sevvAyin guNam vinavum
seelaththanaL then thirumalli nAdi sezhunguzhal mEl
mAlaith thodai thennarangarukku Iyum madhippudaiya
sOlaikkiLi avaL thUya naRpAdham thuNai namakkE

ANdAL has the greatness of enquiring about the taste of reddish divine lips of emperumAn who has amazing activities, after looking at the beautiful SrI pAnchajanyam (divine conch) which is curled. She is the leader of the country of thirumalli. She has the greatness of offering to thiruvaranganAthan (the Lord of SrIrangam), the garland which she had donned on her beautiful tresses and removed. She is like the parrot in the garden. Such ANdAL’s divine feet which have purity and sweetness embellished in them, are our refuge.


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nAchchiyAr thirumozhi – Simple Explanation

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maNavALa mAmunigal beautifully reveals the greatness of ANdAL in the twenty fourth pAsuram of upadhEsa raththina mAlai.

anju kudikku oru sandhadhiyAy AzhwArgaL
tham seyalai vinji niRkum thanmaiyaLAy – pinjAyp
pazhuththALai ANdALaip paththiyudan nALum
vazhuththAy manamE magizhndhu

ANdAL incarnated as the only inheritor in the clan of AzhwArs. The term anju would refer to the numeral ‘five’ as well as ‘fear’. In the first interpretation it would refer to the fact that ANdAL is the only inheritor for the clan of AzhwArs just as parikshith was the only inheritor to the clan of the five pANdavas. In the second interpretation it would mean that she is the only inheritor to the clan of AzhwArs who were always fearful as to what harm would come emperumAn’s way. periyAzhwAr was always engaged in singing mangaLASasaam [to wish well] to emperumAn, wishing him to live long while all the other AzhwArs were engaged in the state of paramabhakthi (a state in which they cannot sustain themselves in the absence of emperumAn). ANdAL was engaged in mangaLASasaam for emperumAn, like periyAzhwAr, and was steeped in devotion too, like the other AzhwArs. The term pinjAyp pazhuththaL refers to the state when someone (or something) matures at a young state itself.  Normal plants would initially give rise to flower, which will become the unripened fruit and finally yield the ripened fruit. However, the plant thuLasi, even as it germinates and sprouts from the earth, will let out its fragrance. ANdAL was similar to the latter.  In other words, even at a very young age, she was steeped in devotion. She composed the thirty pAsurams of thiruppAvai when she was just five years of age. In nAchchiyAr thirumozhi she melts to attain emperumAn. Oh my heart! Celebrate such ANdAL all the time.

In thiruppAvai which she composed, she determined that emperumAn is the upAyam (means to attain him) and the upEyam (end result to enjoy, after attaining him). Since emperumAn did not come and take charge of her, she became heart-broken. With uncontrolled desire to attain emperumAn, ANdAL composed this wonderful prabandham, nAchchiyAr thirumozhi.

At the end of each padhigam (decad) she identifies herself as vittuchiththan kOdhai and battarpirAn kOdhai (daughter of periyAzhwAr), being subservient to periyAzhwAr. She reveals her state of being in AchArya nishtai (fully anchored in the position of being subservient to AchArya, the guru) by saying that she would welcome if emperumAn accepts her for the sake of periyAzhwAr. Being the reincarnation of bhUmippirAtti (bhUdhEvi), by manifesting her close relationship  with emperumAn, she makes us engage in the ecstasy of devotion.

This simple explanation is being written with the help of periyavAchchAn piLLai’s commentary and puththUr swAmy’s explanation to it.


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thiruppAvai – Simple Explanation – pAsurams 21 to 30

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<< pAsurams 16 to 20

nappinaip pirAtti joins the group of ANdAL saying “I am one among you in enjoying emperumAn”

Twenty first pAsuram. In this, she celebrates kaNNa’s birth in the clan of nandhagOpa, his supremacy and his quality realised through the stable vEdhas.

ERRa kalangaL edhir pongi mIdhaLippa
  mARRAdhE pAl soriyum vaLLal perum pasukkaL
ARRap padaiththAn maganE aRivuRAy
  URRam udaiyAy periyAy ulaginil
thORRamAy ninRa sudarE thuyil ezhAy
  mARRAr unakku vali tholaindhu un vAsal kaN
ARRAdhu vandhu un adi paNiyumA polE
  pORRi yAm vandhOm pugazhndhu ElOr embAvAy

Oh the son of nandhagOpa who has huge, magnanimous cows which are capable of giving milk continuously such that all the vessels kept for storing the milk will get filled up and even overflow! You should wake up from your divine sleep. Oh one who has the strength as mentioned by vEdhas which are the most supreme authentic text! Oh one who is great! Oh one who has the splendour and who stood in this world to be seen by everyone! Wake up. We have reached the entrance to your divine mansion, praising you, just as your enemies reach after losing their strength, without any other refuge, and bow down to your divine feet.

Twenty second pAsuram. In this, ANdAL tells emperumAn that she and her friends do not have any other refuge and that they have come to him just like vibhIshaNa came to surrender to SrI rAma. She reveals to emperumAn that she has got rid of all her other desires and that she desires only his grace.

angaN mA gyAlaththu abhimAna
  banghamAy vandhu nin paLLik kattil kIzhE
sangam iruppAr pOl vandhu thalaippeydhOm
  kiNkiNi vAych cheydha thAmaraip pUp pOlE
sem kaN siRuch chiRidhE em mEl vizhiyAvO
  thingaLum Adhiththiyanum ezhundhAR pOl
am kaN iraNdum koNdu engaL mEl nOkkudhiyEl
  engaL mEl sAbam izhindhu ElOr embAvAy

We have come here just like kings who rule earth, which is beautiful, expansive and huge, assemble together, under your throne, after having their egos demolished. Would you not glance at us gradually with your merciful eyes, which are like the mouth of a tinkling ornament and like a semi-blossomed lotus flower? If you look at us with your eyes which are like sun and moon, all our sorrows will disappear.

Twenty third pAsuram. In this emperumAn kaNNa, having made ANdAL to wait for a long time, asks her as to what she desires. She tells him to get up from the bed, walk to his throne, and like a King, ask her in the assembly of his court as to what her request is.

mAri malai muzhainjil mannik kidandhu uRangum
  sIriya singam aRivuRRuth thI vizhiththu
vEri mayir ponga eppAdum pErndhu udhaRi
  mUri nimirndhu muzhangip puRappattu
pOdharumA pOlE nI pUvaip pUvaNNA
  un kOyil ninRu inganE pOndhu aruLik kOppu udaiya
sIriya singAsanaththu irundhu yAm vandha
  kAriyam ArAyndhu aruL ElOr embAvAy

Oh the one who has a dark complexion like a purple flower! Just like a lion which has been sleeping inside a cave during monsoon time wakes up from its sleep, looks all around with its fiery eyes, stretches and moves its body such that the fragrant mane falls off in all directions, lets out a roar and comes out majestically, you should come to this place inside your divine mansion, get up on the beautiful, eminent throne, and shower your grace on us by asking us the purpose of our arrival here.

Twenty fourth pAsuram. After seeing him get seated, she starts carrying out mangaLASAsanam (invocation of blessings) to him. Being the divine daughter of periyAzhwAr, ANdAL’s aim is to only carry out mangaLASAsanam to emperumAn. ANdAL and her friends carried out mangaLASAsanam to emperumAn after seeing his gait, just like sIthAp pirAtti, the sages at dhaNdakAraNyam and periyAzhwAr. They also felt sad that they had made emperumAn, who has such soft divine feet, to walk.

anRu ivvulagam aLandhAy adi pORRi
  senRu anguth thennilangai seRRAy thiRal pORRi
ponRach chagadam udhaiththAy pugazh pORRi
  kanRu kuNilA eRindhAy kazhal pORRi
kunRu kudaiyA eduththAy guNam pORRi
  venRu pagai kedukkum nin kaiyil vEl pORRi
enRu enRu un sEvagamE Eththip paRai koLvAn
  inRu yAm vandhOm irangu ElOr embAvAy

The term pORRi means “May you live long” denoting mangaLASAsanam.

Oh one who measured these worlds long time back, for dhEvas! May your divine feet live long. Oh one who went to the beautiful lankA, rAvaNa’s place, and destroyed it! May your strength live long. Oh one who kicked the wheel such that the demon Sakata who had pervaded it was killed! May your fame live long. Oh one who threw a calf at wood apple such that the demons inside both the calf and the wood apple were killed! May your divine feet live long. Oh one who held the gOvardhana hill as an umbrella! May your auspicious qualities live long. May the spear, which is in your hand and which destroys enemies, live long! We have come here, carrying out mangaLASAsanam many times like this, praising your valour, in order to get from and to carry out kainkaryam (service) to you. You should shower your grace on us.

Twenty fifth pAsuram: When emperumAn asks them as to whether they need anything for carrying out their nOnbu, they say that all their sorrows have disappeared after having carried out mangaLASAsanam to him and that the only thing that they want is kainkaryam.

oruththi maganAyp piRandhu Or iravil
  oruththi maganAy oLiththu vaLarath
tharikkilAnAgith thAn thIngu ninaindha
  karuththaip pizhaippiththuk kanjan vayiRRil
neruppenna ninRa nedumAlE unnai
  aruththiththu vandhOm paRai tharudhi Agil
thiruththakka selvamum sEvagamum yAm pAdi
  varuththamum thIrndhu magizhndhu ElOr embAvAy

Incarnating as the son of the unique dhEvaki pirAtti, and in that incomparable night, you grew as the son of the unique yaSOdhAp pirAtti. During that time, unable to tolerate it, kamsan thinking ill of you, wanted to kill you. Oh supreme being who stood like fire on the stomach of that kamsan and destroyed that thought as well as kamsan! We have come here, seeking from you what we wanted.  If you fulfil our prayer, we will praise your wealth and valour, which even pirAtti likes, get rid of this unhappiness of being separated from you and will feel blissful.

Twenty sixth pAsuram. In this, she tells him the accessories which are needed for the nOnbu. While earlier she had said that nothing is needed, she now seeks kainkaryaparas (those who carry out kainkaryam) such as pAnchajanyAzhwAn (divine conch) for carrying out mangaLASAsanam, lamp to see his divine face clearly, flag which announces his presence, canopy which provides him shade etc. Our pUrvAchAryas reveal that ANdAL is seeking these so that her krishNAnubhavam (experiencing krishNa) would be complete and proper.

mAlE maNivaNNA mArgazhi nIr AduvAn
  mElaiyAr seyvanagaL vENduvana kEttiyEl
gyAlaththai ellAm nadunga muralvana
  pAl anna vaNNaththu un pAnchasanniyamE
pOlvana sangangaL pOyppAdu udaiyanavE
  sAlap perum paRaiyE pallANdu isaippArE
kOla viLakkE kodiyE vidhAnamE
  Alin ilaiyAy aruL ElOr embAvAy

Oh one who is affectionate towards your devotees! Oh one who has the complexion of a bluish gem! Oh one who slept divinely on the tender banyan leaf during deluge! If you ask us as to what accessories we need for our bath in the month of mArgazhi, in line with what had been carried out by our elders, we will tell you. We need conches such as the milky white pAnchajanya which can blow resoundingly, making the entire world to tremble. We need percussion instruments which are spacious and big. We need those who will sing thiruppallANdu, lamps, flags and canopies.

In the twenty seventh and twenty eights pAsurams she confirms that emperumAn alone is both the means to attain him and the end result [to carry out service to him].

Twenty seventh pAsuram. ANdAL explains emperumAn’s distinguished quality of attracting both the favourable and unfavourable entities towards him. Further, she says that the highest level of purushArtham (goal or end result) is the sAyujya mOksham (to be with emperumAn) of carrying out kainkaryam to emperumAn continuously, without ever separating from him.

kUdArai vellum sIrk kOvindhA undhannaip
  pAdip paRai koNdu yAm peRum sammAnam
nAdu pugazhum parisinAl nanRAga
  sUdagamE thOL vaLaiyE thOdE sevippUvE
pAdagamE enRu anaiya pal kalanum yAm aNivOm
  Adai uduppOm adhan pinnE pAl sORu
mUda ney peudhu muzhangai vazhivAra
  kUdi irundhu kuLirndhu ElOr embAvAy

Oh gOvindhA who has the auspicious quality of winning over those who do not bow down! The further honour that we get after praising you and getting the kainkaryams is to wear various ornaments such as bracelet, armlet, ear stud, other ear ornaments, anklets etc which nappinnaip pirAtti and you don on us. We will wear the clothes which you drape on us. After that, we should together eat the ghee covered akkAravadisil (sweet prepared with rice, milk, sugar and ghee) and the excess ghee overflowing our elbow.

Twenty eighth pAsuram. In this, ANdAL explains the causeless connection between emperumAn and all the AthmAs, her inability to engage with any [other] means, greatness of emperumAn, his quality of uplifting everyone (having adhvEsham (non-hatred) as the reason, just like the cows of vrindhAvan) without expecting anything in return.

kaRavaigaL pin senRu kAnam sErndhu uNbOm
  aRivu onRum illAdha Aykkulaththu undhannaip
piRavi peRundhanaip puNNiyam yAm udaiyOm
  kuRai onRum illAdha gOvindhA un thannOdu
uRavEl namakku ingu ozhikka ozhiyAdhu
  aRiyAdha piLLagaLOm anbinAl undhannaich
chiRu pEr azhaiththanavum sIRi aruLAdhE
  iRaivA nI thArAy paRai ElOr embAvAy

Oh gOvindhA who has no fault whatsoever! We will follow the cows to the forest, roam around and eat together. We have the fortune of having you born in this clan of cow-herds which does not have any knowledge. Oh lord! The relation that we have with you cannot be severed either by you or by us. Do not get angry with us since we have called you by insignificant names due to our affection, and bless us by giving the end result that we are seeking.

Twenty ninth pAsuram. Here, she reveals an important principle: carrying out kainkaryam is not for our happiness, but it is only for his happiness. Further, she says that due to her deep desire for krishNAnubhavam, she started observing this nOnbu merely as a pretext.

siRRam siRu kAlE vandhu unnaich chEviththu un
  poRRAmarai adiyE pORRum poruL kELAy
peRRam mEyththu uNNum kulaththil piRandhu nI
  kuRREval engaLaik koLLAmal pOgAdhu
iRRaip paRai koLvAn anRu kAN gOvindhA
  eRRaikkum EzhEzh piRavikkum undhannOdu
uRROmE AvOm unakkE nAm At seyvOm
  maRRai nam kAmangaL mARRu ElOr embAvAy 

Oh gOvindhA! You should hear the result of our coming here early in the morning, bowing down and reciting mangaASAanam to your most desirable, golden, lotus-like divine feet. You, who had been born in the clan of cow-herds, who graze their cows and eat, should not remain without accepting confidential kainkaryam from us. We did not come here to receive the percussion instrument, drum, from you. We should have a connection with you for time unlimited, irrespective of the number of times that we take birth. We should carry out kainkaryam only to you. When we carry out such kainkaryam you should remove the thought from us that it is for our happiness. You should mercifully grace us such that the kainkaryam is only to make you happy.

Thirtieth pAsuram: Since emperumAn tells her that he will fulfil her desires, she rids herself of the emotions of the cowherd girl and sings this pAsuram as her own self, ANdAL. She affirms that whoever sings these pAsurams will attain the same kainkaryam which she did, even if they do not have the same purity of heart that she had. In other words, the cow-herd girls who lived during the time of kaNNa in vrindhAvan and had deep affection for him, ANdAL who had the same mental make-up in SrIvillipuththUr as the cow-herd girls and anyone else who learns and sings these pAsurams, will attain the same benefit. [parAsara] bhattar [son of kUraththAzhwAn, one of rAmAnuja’s principal disciples] would mercifully say “Just as the cow yields milk even after seeing the [dead] calf which is stuffed with hay, if anyone sings these pAsurams which are dear to emperumAn, (s)he will get the same benefit which those who are dear to emperumAn get”. ANdAL completes the prabandham by narrating the incident of emperumAn churning the milky ocean. This is because, the cow-herd girls desired to attain emperumAn. To attain emperumAn, the purushakAram of pirAtti is needed. emperumAn churned the ocean only to  bring pirAtti out of the ocean and to marry her. Hence ANdAL too narrates this incident and brings the prabandham to its end. ANdAL is one who is firmly in the state of AchAryAbhimAnam (dear to AchArya). Thus, she completes the prabandham by showing that she is bhattarpirAn kOdhai (daughter of periyAzhwAr, bhattarpirAn).

vangak kadal kadaindha mAdhavanai kEsavanai
  thingaL thiru mugaththuch chEzhiyAr senRiRainji
angap paRai koNda ARRai aNi pudhuvaip
  paingamalath thaN theriyal bhattarpirAn kOdhai sonna
sangath thamizhmAlai muppadhum thappAmE
  ingu ipparisu uraippAr IriraNdu mAl varaith thOL
sengaN thirumugaththuch chelvath thirumAlAl
  engum thiruvaruL peRRu inbuRuvar embAvAy

kESavan (emperumAn), the supreme entity, churned the milky ocean. Cow-herd girls, with beautiful faces like moon and with distinguished ornaments, went, worshipped that emperumAn and got benefit in thiruvAyppAdi (SrI gOkulam). ANdAL, the daughter of periyAzhwAr who has garland with cool, lotus flowers, and who incarnated in beautiful SrIvillipuththUr, mercifully narrated that history [of cow-herd girls getting benefit from emperumAn]. These thirty pAsurams are to be sung in large gatherings. Those who sing these thirty pAsurams, without missing anything, in this way, in this world, will get the grace of emperumAn who has divine shoulders like huge mountains, has a divine face with reddish divine eyes [reddish eyes denote affection towards devotees] and has wealth.  Such people will remain blissful in all places.


adiyEn krishNa rAmAnuja dhAsan

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thiruppAvai – Simple Explanation – pAsurams 16 to 20

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SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:


<< pAsurams 6 to 15

In the sixteenth and seventeenth pAsurams, ANdAL is waking up in samsAram, representatives of nithyasUris such as kshEthrapAlas (guards of the town), dhvArapAlas (guards at the entrance), AdhiSEshan et al.

In the sixteenth pAsuram, she wakes up the guards at the entrance of nandhagOpar’s divine mansion and the guards at the entrance of his room.

nAyaganAy ninRa nandhagOpanudaiya
  kOyil kAppAnE kodiththOnRum thOraNa
vAyil kAppAnE maNikkadhavan thAL thiRavAy
  Ayar siRumiyarOmukku aRai paRai
mAyan maNivaNNan nennalE vAy nErndhAn
  thUyOmAy vandhOm thuyil ezhap pAduvAn
vAyAl munnamunnam mARRAdhE ammA nI
  nEya nilaikkadhavam nIkku ElOr embAvAy

Oh the one who is guarding the divine mansion of our swAmy (lord) nandhagOpan! Oh the one who is guarding the arch which has flags! You should remove the latch of the door which is embedded with gem stones. kaNNa, who has amazing activities and who has the divine complexion of bluish gem stone, has promised us yesterday itself that he will give us the resounding drum. We have come with purity in our hearts, to wake him up. Oh our lord! Without rejecting this request, you, who are affectionate towards kaNNa, should open this door.

Seventeenth pAsuram: In this, she wakes up SrI nandhagOpan, yaSOdhA and nambi mUththa pirAn (balarAman).

ambaramE thaNNIrE sORE aRanjeyyum
  emperumAn nandhagOpAlA ezhundhirAy
kombanArkkellAm kozhundhE kulaviLakkE
  emperumAtti yaSOdhAy aRivuRAy
ambaram Udu aRuththu Ongi ulagu aLandha
  umbar kOmAnE uRangAdhu ezhundhirAy
sembon kazhal adich chelvA baladhEvA
  umbiyum nIyum ugandhu ElOr embAvAy

Oh our swAmy (lord) nandhagOpa who donates vasthram (dress), water and food! Please wake up. Oh one who is the head of the cowherd girls who have slender frames! Oh one who is the beacon of the clan of cowherd girls! Oh yaSOdhAp pirAtti, our leader! Be aware. Oh the king of celestial entities who pierced through the sky to rise up and measure all the worlds! You should wake up from your sleep. Oh one who has the victorious anklets made of reddish gold on his divine feet, balarAma! Both you and your brother kaNNan should wake up from your divine sleep.

In the eighteenth, nineteenth and twentieth pAsurams: ANdAL thinks that there is some shortcoming in waking up kaNNan emperumAn. She realises that she has not had the recommendatory role from nappinnaip pirAtti. In these three pAsurams she  celebrates the greatness of nappinnaip pirAtti, the intimacy between her and kaNNan emperumAn, her unlimited enjoyability, her youthfulness, her beautiful divine form, her quality of being his sweetheart and her recommendatory role [in requesting emperumAn to shower his mercy on chEthanas]. Our pUrvAchAryas would say that desiring only emperumAn and forgetting about pirAtti is similar to the state of sUrpaNakA and desiring only pirAtti, leaving aside emperumAn, is similar to the state of rAvaNa.

Eighteenth pAsuram: Since emperumAn did not wake up however much she tried, she thinks that she could wake him up if she tried through the purushakAram (recommendatory role) of nappinnaip pirAtti, and does that. This pAsuram is one which emperumAnAr was very fond of.

undhu madha kaLiRRan OdAdha thOL valiyan
  nandha gOpAlan marumagaLE nappinnAy
gandham kamazhum kuzhalee kadai thiRavAy
  vandhu engum kOzhi azhaiththana kAN mAdhavip
pandhal mEl palgAl kuyil inangaL kUvina kAN
  pandhAr virali un maiththunan pEr pAda
sendhAmaraik kaiyAl sIr Ar vaLai olippa
  vandhu thiRavAy magizhndhu ElOr embAvAy

Oh the daughter-in-law of SrI nandhagOpa, who has the strength of an elephant and strength of shoulders such that he does not have to step back from a battle! Oh nappinnaip pirAtti! Oh one who has fragrant tresses! Open the entrance door. See how the hens are chirping, from all directions! Look at the flock of cuckoo birds which are chirping from the shed put up for creepers. Oh one who has fingers holding on to a ball of flowers! Open the door with happiness, with the bangles on your beautiful hands resounding well, with your divine hand which is like a reddish lotus.

Nineteenth pAsuram: In this, she wakes up kaNNa and nappinnaip pirAtti, alternatively.

kuththu viLakku eriyak kOttukkAl kattil mEl
  meththenRa panjasayanaththin mEl ERi
koththu alar pUnguzhal nappinnai kongaimEl
  vaiththuk kidandha malar mArbA vAy thiRavAy
maiththadam kaNNinAy nI un maNALanai
  eththanai pOdhum thuyil ezha ottAy kAN
eththanaiyElum pirivu ARRugillAyAl
  thaththuvam anRu thagavu ElOr embAvAy

Oh one who is sleeping, keeping your broad divine chest on the divine bosoms of nappinnaip pirAtti whose tresses are well decorated with bunches of blossomed flowers! You have got on top of the cot whose legs are made of elephant’s tusks, with the lamp burning. Please open your divine mouth and speak a word [to us]. Oh one who has her eyes decorated with black pigment! You are not allowing your consort to wake up even for a moment. Wouldn’t you be away from him even for a moment? Not letting him to come near us is neither apt for your svarUpam (basic nature) nor for your svabhAvam (basic character).

Twentieth pAsuram: In this, she wakes up both nappinnaip pirAtti and kaNNa and tells nappinnaip pirAtti “You should unite kaNNa with us and help us to enjoy him”

muppaththu mUvar amararkku mun senRu
  kappam thavirkkum kaliyE thuyil ezhAy
seppam udaiyAy thiRal udaiyAy seRRArkku
  veppam kodukkum vimalA thuyil ezhAy
seppanna men mulai sevvAych chiRu marungul
  nappinnai nangAy thiruvE thuyil ezhAy
ukkamum thattu oLiyum thandhu un maNALanai
  ippOdhE emmai nIrAttu ElOr embAvAy

Oh emperumAn kaNNa who has the strength to remove the hurdles of thirty three and a crore celestial entities by acting ahead! Wake up. Oh one who has the honesty to protect devotees! On who has the strength to protect! Oh one who has the purity to trouble the enemies! Wake up. Oh nappinnaip pirAtti who has divine bosom like golden dome, who has reddish mouth and slender waist! Oh one who is like periya pirAtti (SrI mahAlakshmi)! Wake up. You should bestow on us materials for our nOnbu such as circular fan made of palm leaves, mirror as well as your husband kaNNa and you should bathe us immediately.


adiyEn krishNa rAmAnuja dhAsan

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thiruppAvai – Simple Explanation – pAsurams 6 to 15

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<< pAsurams 1 to 5

Now, from  the sixth to fifteenth pAsuram, ANdAL nAchchiyAr wakes up ten cow-herd girls as representative of waking up the five lakh cow-herd girls in thiruvAyppAdi (SrI gOkulam). These pAsurams have been organised in such a way that she wakes up ten devotees who are experts in vEdham.

Sixth pAsuram: In this, she wakes up a cow herd girl who is new to krishNAnubhavam. This cow-herd girl is satisfied experiencing kaNNa all by herself. This is the prathama parva nishtai (being anchored in first stage) in experiencing emperumAn. If one understands being together with (other) devotees, it would be the charama parva nishtai (being anchored in ultimate stage).

puLLum silambina kAN puL araiyan kOyil
  veLLai viLisangin pEraravam kEttilaiyO
piLLAy ezhundhirAy pEy mulai nanju uNdu
  kaLLach chagadam kalakku azhiyak kAl Ochchi
veLLaththu aravil thuyil amarndha viththinai
  uLLLaththuk koNdu munivargaLum yOgigaLum
meLLa ezhundhu ari enRa pEr aravam
  uLLam pugundhu kuLirndhu ElOr embAvAy

Birds are flying, chirping, as you can see. Can’t you hear the loud sound emanating from the white coloured conch which is blowing from the temple of emperumAn, who is the lord of garuda, who himself is the chief of these birds?

Oh little girl (who is new)! Wake up! emperumAn [as kaNNa] drank the poison as well as the life of demon pUthanA who came in the form of kaNNa’s mother; stretched his legs in such a way that the demon Sakata who was full of deception was dismembered; he reclined on the mattress of AdhiSEshan at thiruppARkadal, and he is the causative reason for this world. munis (sages) who meditate on such emperumAn and yOgis (ascetics) who carry out service to emperumAn, meditate on that emperumAn and get up in the morning, without giving any trouble to him who is residing in their hearts. Even as they get up, the huge sound of “Hari Hari” which they utter entered our heart and cooled it.

Seventh pAsuram: In this, ANdAL is waking up a cow-herd girl who is well versed in krishNAnubhavam. However, this girl is staying inside her house in order to hear the sweet voice of ANdAL and her friends.

kIsu kIsu enRu engum AnaichchAththan kalandhu
  pEsina pEchcharavam kEttilaiyO pEyppeNNE
kAsum piRappum kalakalappak kai pErththu
  vAsa naRum kuzhal Aychchiyar maththinAl
Osai paduththa thayir aravam kEttilaiyO
  nAyagap peNpiLLAy nArAyaNan mUrthy
kEsavanaip pAdavum nI kEttE kidaththiyO
  thEsam udaiyAy thiRa ElOr embAvAy

Oh ignorant (who despite having devotion towards krishNa is not realising it)! Can’t you hear the chirping of the Kingcrow bird’s “kIsu kIsu” in all directions? Can’t you hear the sound of churning of curd caused by the movement of shaft by the hands of cow-herd girls, who have fragrant and beautiful tresses and whose ornaments of gold coins and gold beads are making noise? Oh one who is the leader of the cow-herd girls! Even as we are singing about kaNNa who is the incarnation of nArAyaNa, could you remain lying like this? Open the door.

Eighth pAsuram: In this she is waking up a cow-herd girl who is very much liked by kaNNa and who is very proud because of that.

kIzh vAnam veLLenRu erumai siRu vIdu
  mEyvAn parandhana kAN mikkuLLa piLLaigaLum
pOvAn pOginRAraip pOgAmal kAththu unnaik
    kUvuvAn vandhu ninRom kOdhukalam udaiya
pAvAy ezhundhirAy pAdip paRai koNdu
  mAvAy piLandhAnai mallarai mAttiya
dhEvAdhi dhEvanaich chenRu nAm sEviththAl
  AvA enRu ArAindhu aruL ElOr embAvAy

Oh girl who is liked by krishNa! The sky in eastern direction is becoming lighter. The bullocks have been let out for a short time to graze outside and are roaming. We have come to the entrance of your house, stopping girls who are going for a bath considering it as the ultimate benefit. Wake up! If we go and worship kaNNa, who tore the mouth of the demon kEsi, who killed the wrestlers during the festival of bows conducted by kamsa and who is the leader of nithyasUris, he will analyse our shortcomings and bless us speedily.

Ninth pAsuram: Here, she wakes up a cow herd girl who is with the firm belief that emperumAn himself is the means [to attain him] and who is enjoying various charming things with emperumAn. This girl is like sIthAppirAtti who told hanumAn “SrI rAma himself will come and save me”.

thUmaNi mAdaththuch chuRRum viLakkeriya
  dhUpam kamazhath thuyil aNai mEl kaN vaLarum
mAmAn magaLE maNikkadhavam thAL thiRavAy
   mAmIr avaLai ezhuppIrO? un magaLdhAn
UmaiyO anRich chevidO anandhalO?
  Emap perundhuyil mandhirappattALO?
mAmAyan mAdhavan vaigundhan enRu enRu
  nAmam palavum navinRu ElOr embAvAy

Oh the daughter of my maternal uncle who is sleeping on a comfortable bed inside a mansion which is studded with faultless gems, with auspicious lamps shining and fragrant smoke wafting gently! Remove the latches of the carbuncle doors. Oh mAmi (wife of maternal uncle)! Wake up your daughter. Is your daughter dumb? Or is she deaf? Or, is she tired? Has she been kept under protection? Has she been tied down with any spell, to sleep for a long time? We have recited several divine names of emperumAn such as mAmAyan (one who has amazing activities), mAdhavan (consort of SrI mahAlakshmi), vaigundhan (SrI vaikuNtanAthan) etc. Still, she hasn’t woken up!

Tenth pAsuram: In this ANdAL wakes up a cow herd girl who is dear to kaNNa. She is of the firm belief that emperumAn is the means to attain him and is firmly engaged in that, due to which she is much liked by emperumAn.

nORRuch chuvarkkam puguginRa ammanAy
  mARRamum thArArO vAsal thiRavAdhAr
nARRath thuzhAy mudi nArAyaNan nammAl
  pORRap paRai tharum puNNiyanAl paNdu oru nAL
kURRaththin vAy vIzhndha kumbakaruNanum
 thORRum unakkE perum thuyuil thAn thandhAnO?
ARRa anandhal udaiyAy arum kalamE
  thERRamAy vandhu thiRa ElOr embAvAy

Oh the girl who has observed penances to continuously enjoy heaven! Though the door has not been opened, will they (those who are inside) not, at the least, utter a word from inside? Did kumbhakarNa, in an earlier time, who fell into the mouth of yama because of emperumAn, who has the divine name of nArAyana, who is praised by us to live for a long time and who grants us service, lose to you and hand over his quality of sleeping for a long time, to you? Oh one who has a beautiful sleep! Oh one who is like a rare ornament! Clear up [from your sleep] and open the door.

Eleventh pAsuram: In this she wakes up a cow-herd girl who is very much liked in brindhAvanam, like kaNNa. In this pAsuram, the importance of following varNASrama dharma (following the rules of one’s class and stage in one’s life) has been shown.

kaRRuk kaRavaik kaNangaL pala kaRandhu
  seRRAr thiRal azhiyach chenRu seruch cheyyum
kuRRam onRu illAdha kOvalar tham poRkodiyE
  puRRaravu algul punamayilE pOdharAy
suRRaththuth thOzhimAr ellArum vandhu nin
  muRRam pugundhu mugil vaNNan pEr pAda
siRRAdhE pEsAdhE selvap peNdAtti nI
  eRRukku uRangum poruL ElOr embAvAy

Oh the one who is like a golden creeper, born in the clan of herdsmen, who milk many clusters of youthful cows, who reach the dens of enemies and destroy their strengths and who are faultless! One who is having a waist similar to the spread hood of a snake which is in its nest, and who is like a peacock in its habitation! Come outside. Though all of us, your friends, who are like your relatives, have come to the courtyard of your mansion and are reciting the divine names of emperumAn kaNNa who has the complexion of a bluish cloud, why are you, who are fit for our affection, still sleeping without stirring or speaking?

Twelfth pAsuram: In this, she wakes up a cow-herd girl who is the sister of a cow-herd boy who is a close friend of kaNNan and who does not observe varNASrama dharma. When one is fully engaged in kainkaryam (carrying out service) to emperumAn, varNASrama dharmas are not important for him. However, when he completes carrying out kainkaryam and starts carrying out his routine activities, the varNASrama dharmas assume importance for him.

kanaiththu iLangaRRu erumai kanRukku irangi
  ninaiththu mulai vazhiyE ninRu pAl sOra
nanaiththu illam sERAkkum naRchelvan thangAy
  paniththalai vIzha nin vAsal kadai paRRi
sinaththinAl then ilangaik kOmAnaich cheRRa
  manaththukku iniyAnaip pAdavum nI vAy thiRavAy
iniththAn ezhundhirAy Idhu enna pEr uRakkam
  anaiththu illaththArum aRindhu ElOr embAvAy

Buffaloes which have young, nursing calves, taking pity on their calves, are crying out and increasing the quantum of milk in their udders, thinking of their calves. The excess milk thus secreted is making the house very muddy. Oh one who lives in such a house and is the sister of the cow-herd boy who is having the eminent wealth of krishNa kainkaryam! Though we are holding on to the entrance to your house, with dew falling on our heads, and are singing about emperumAn rAma who, in anger, killed rAvaNa , the head of beautiful lankA, and who gives delight to the mind, you are not speaking. At least now, wake up. What a lengthy sleep is this? All the people residing in thiruvAyppAdi have come to know of your sleep.

Thirteenth pAsuram: In this, she wakes up a cow-herd girl who is herself admiring the beauty of her eyes, in solitude. Since eyes generally denote knowledge, it could be said that this girl has complete knowledge in matters relating to emperumAn. She is of the opinion that kaNNa will come looking for her, on his own. Since kaNNa is referred to as aravindhalOchanan (one who has eyes which are like lotus), she is one who has matching eyes to his.

puLLin vAy kINdAnaip pollA arakkanai
  kiLLik kaLaindhAnaik kIrththimai pAdippOy
piLLaigaL ellArum pAvaikkaLam pukkAr
  veLLi ezhundhu viyAzham uRangiRRu
puLLum silambina kAN pOdharikkaNNinAy
  kuLLak kuLirak kudaindhu nIrAdhAdhE
paLLik kidaththiyO? pAvAy nI nannALAl
  kaLLam thavirndhu kalandhu ElOr embAvAy

All the girls (who are observing nOnbu) have reached the place earmarked for observing nOnbu, singing the valorous acts of emperumAn who tore the mouth of the demon bakAsura who came in the form of a stork, and who effortlessly destroyed rAvaNa who is the epitome of all harm. The planet Venus has risen and the planet Jupiter has disappeared from the sky. Birds are dispersing in various directions, seeking food. Oh one who has eyes similar to cat and doe! Oh one who has natural femininity! On this auspicious day, are you sleeping in your bed, deceptively (enjoying emperumAn alone) instead of joining with us and having a bath in the cold water?

Fourteenth pAsuram: Here, she wakes up a girl who had given word that she would wake up everyone but still is sleeping in her house.

ungaL puzhaikkadaith thOttaththu vAviyuL
  sengazhunIr vAy negizhndhu Ambal vAy kUmbina kAN
sengal podikkURai veN pal thavaththavar
  thangaL thirukkOyil sangiduvAn pOdhandhAr
engaLai munnam ezhuppuvAn vAy pEsum
  nangAy ezhundhirAy nANAdhAy nAvudaiyAy
sangodu chakkaram Endhum thadakkaiyan
  pangayak kaNNAnaip pAdu ElOr embAvAy

Oh the one who is complete [in all qualities], who took a vow that you would come and wake us all up! Oh one who is without any shame! On one who could speak well! In the pond at the backside of your house, the red water lilies have blossomed and the blue lily has closed its petals [signifying dawn]. sanyAsis (those who have renounced everything) are going to the temple, with their saffron clothes and white teeth, to blow the conch [signifying opening of the temple]. Wake up to sing about the supreme being who has the divine disc and divine conch held in the beautiful divine hands and who is having reddish lotus-like eyes.

Fifteenth pAsuram: In this, she wakes up a girl who is waiting anxiously to behold the sight of ANdAL and her friends coming to her mansion.

ellE iLam kiLiyE innam uRangudhiyO
  chillenRu azhiayEnmin nangaimIr pOdharginREn
vallai un katturaigaL paNdE un vAy aRidhum
  valleergaL nIngaLE nAnEdhAn Ayiduga
ollai nI pOdhAy unakku enna vERu udaiyai
  ellArum pOndhArO pOndhAr pOndhu eNNikkoL
val Anai konRAnai mARRArai mARRu azhikka
  vallAnai mAyanaip pAdu ElOr embAvAy

[The explanation for this is given as a conversation between the girls who have come and are waiting outside her house and the girl who is inside]

Girls outside: Oh one who is like a youthful parrot! How sweet is your way of talking! Are you sleeping even after all of us have come here?

Girl inside: Oh girls who are complete in all respects! Do not call out to me angrily, like this. I am coming out immediately.

Girls outside: You are very smart in your way of speaking. We know your rude words as well as your mouth for a very long time.

Girl inside: You people are experts in the way of speaking! Let whatever I do be incorrect. What should I do now?

Girls outside: Wake up fast. Do you have any special benefit?

Girl inside: Have all those, who are supposed to come, arrived?

Girls outside: All have arrived. You could come out and take a head-count yourself.

Girl inside: What am I to do after coming out?

Girls outside: Come out to sing about kaNNa who killed a strong elephant, who is capable of draining the strength of his enemies and who has amazing activities.


adiyEn krishNa rAmAnuja dhAsan

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thiruppAvai – Simple Explanation – pAsurams 1 to 5

Published by:

SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:


<< thaniyans

First pAsuram. Praising time, cow-herd girls and emperumAn, who is both the means and the end result, ANdAL resolves that she will observe mArgazhi nOnbu (a fasting or religious penance observed in the thamizh month of mArgazhi) so that she could have krishNAnubhavam (enjoying krishNa).

mArgazhith thingaL madhi niRaindha nannALAl
  nIrAdap pOdhuvIr pOdhuminO nErizhaiyIr
sIr malgum AyppAdich chelvach chiRumIrgAL
  kUrvEl kodum thozhilan nandhagOpan kumaran
Er Arndha kaNNi yasOdhai  iLam singam
  kAr mEnich chengaN kadhir madhiyam pOl mugaththAn
nArAyaNanE namakkE paRai tharuvAn
  pArOr pugazhap padindhu ElOr embAvAy

Oh young girls in thiruvAyppAdi (SrI gOkulam) who have the wealth of krishNa kainkaryam (service to krishNa)! Oh those who are wearing great ornaments! It is an auspicious day on this full moon day of mArgazhi. kaNNan is the obedient son of nandhagOpar, who has a sharp spear which will destroy creatures which could harm kaNNan; kaNNan is the lion cub of yaSOdhAppirAtti who has beautiful eyes. kaNNan has a divine form which has the complexion of dark cloud, has reddish eyes and has a face like sun and moon. He is nArayaNa, emperumAn, and will give us all, his servitors, kainkaryam (service to him). Come together.

Second pAsuram. She lists the do’s and don’ts while engaging in krishNAnubhavam. She says that for us who have surrendered to emperumAn, the conduct of pUrvAchAryas (preceptors) is the guideline.

vaiyaththu vAzhvIrgAL nAmum nam pAvaikkuch
  cheyyum kirisaigaL kELIrO pARkadaluL
paiyathth thuyinRa paraman adipAdi
  neyyuNNOm pAluNNOm nAtkAlE nIrAdi
mai ittu ezhudhOm malar ittu nAm modiyOm
  seyyAdhana seyyOm thIkkuRalai chenRu OdhOm
aiyamum pichchaiyum Andhanaiyum kaikAtti
  uyyumAReNNi ugandhu ElOr embAvAy

Oh those who have been born to live in this world! Listen to the activities which we should perform, happily after understanding the path to uplift ourselves. We will praise the divine feet of the supreme entity who is reclining in thiruppARkadal (milky ocean). We will not consume ghee (clarified butter) and milk. We will wake up early in the morning and have a bath. But we will not apply the decorative pigment to the eyes and neither would we wear flower on our tresses. We will not carry out activities prohibited by our elders. We will not indulge in back-biting. We will donate to the apt people and offer alms to the needy to the extent that we are capable of giving.

Third pAuram. ANdAL prays that benefits should accrue to all the people who are in brindhAvan who had given her permission to enjoy krishNAnubhavam (the experience of krishNa). The implied meaning is that everyone should get krishNAnubhavam.

Ongi ulagu aLandha uththaman pEr pAdi
  nAngaL nam pAvaikkuch chARRi nIrAdinAl
thInginRi nAdu ellAm thingaL mummAri peydhu
  Ongu perum sennel Udu kayal ugaLa
pUnguvalaip pOdhil poRi vaNdu kaN paduppa
  thEngAdhE pukku irundhu sIrththa mulai paRRi
vAngak kudam niRaikkum vaLLal perum pasukkaL
  nIngAdha selvam niRaindhu ElOr embAvAy

We will recite the divine names of the supreme entity who grew huge in his form and measured all the worlds. We will have a bath since we are observing nOnbu. If we do that, rain will fall three times in the month, throughout the country, without any harm. Due to that, carp fish will leap through the reddish paddy crops which have grown tall. Spotted beetles will sleep on the blue Indian water lily flower. People could go without hesitation to the well grown cows in that place, which are magnanimous, and they will give milk which will overflow the container in which it is received. The place will be full of such indelible opulence.

Fourth pAsuram. ANdAL orders parjanya dhEva (deity for rain) to precipitate three times in a month (for the brAhmaNas, for the king and for chaste women) so that people in brindhAvan can live prosperously and engage in krishNAnubhavam.

Azhi mazhaik kaNNA onRu nI kai karavEl
  AzhiyuL pukku mugandhu kodu Arththu ERi
Uzhi mudhalvan uruvam pOl mey kaRuththu
   pAzhiyam thOLudaip paRpanAbhan kaiyil
Azhi pOl minni valampuri pOl ninRu adhirndhu
  thAzhAdhE sArngam udhaiththa saramazhaipOl
vAzha ulaginil peydhidAy nAngaLum
  mArgazhi nIr Ada magizhndhu ElOr embAvAy

Oh varuNa, the lord for rain, who has the quality of depth just like the sea! You should not hide anything. Entering the ocean, you should absorb the water from it and roaring thunderously, you should climb on to the sky. Becoming dark, just like the divine form of emperumAn who is the lord of time and other such entities, you should be splendorous like the divine disc which is held on his divine hand by emperumAn, who has a divine, lotus-like, navel. You should blow steadily, like the divine conch which is on the other divine hand of emperumAn. Without any delay, you should precipitate rain like a rain of arrows which emerge from SArngam, the divine bow of emperumAn, so that the people in this world could get uplifted and we, who are observing the nOnbu, could happily bathe in the month of mArgazhi .

Fifth pAsuram: ANdAL shows that all the karmas (deeds which result in both virtue and sin) will disappear if one involves continuously in the recitation of emperumAn’s divine names. The deeds of past will get burnt out like cotton which has been put in fire, the deeds in future will leave without getting attached, just like water on a lotus leaf. An important feature to be noted here is that emperumAn removes all the deeds of past. He will remove the (bad) deeds which may be performed unknowingly in future; however he ensures that we experience the result of (bad) deeds which may perform knowingly in future .

mAyanai mannu vada madhurai maindhanaith
  thUya perunIr yamunaith thuRaivanai
Ayar kulaththinil thOnRum aNiviLakkai
  thAyaik kudal viLakkam seydha dhAmOdharanai
thUyOmAy vandhu nAm thUmalarth thUvith thozhudhu
  vAyinAl pAdi manaththinAl sindhikka
pOya pizhaiyum pugu tharuvAn ninRanavum
  thIyinil thUsAgum seppu ElOr embAvAy

dhAmOdharan has amazing activities; he is the king of the resplendent mathurA in the north; he plays on the banks of river yamunA which runs deep with water; he is like an auspicious lamp, who incarnated in the clan of cow-herds and who brought fame to the divine stomach of SrI yaSOdhA. If we approach him with purity, worship him with flowers, meditate on him through our mind and recite about him through our mouth [worshipping him through all three faculties of mind, speech and body], all our bad deeds of the past as well as sins which we may indulge in, in the future, will disappear just like a piece of cotton thrown into fire. Hence, sing about him.

Thus, through the first five pAsurams, emperumAn’s para (SrIman nArAyaNa in SrIvaikuNtam), vyUha (lord of thiruppARkadal), vibhava (thrivikrama), antharyAmi (as the indwelling soul of varuNa) and archchai (emperumAn at vadamadhura) forms were mentioned.


adiyEn krishNa rAmAnuja dhAsan

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thiruppAvai – Simple Explanation – thaniyans

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SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:



nILA thunga sthanagiri thatIsuptham udhbOdhya krishNam
pArArthyam svam Sruthi Satha Siras sidhdham adhyApayanthI
svOchchishtAyAm sraji nigaLitham yA balAth kruthya bhungthE
gOdhA thasyai nama idham idham bhUya Ev’sthu bhUya

kaNNa (SrI krishNa) sleeps on the bosom of nappinnaippirAtti, who is the incarnation of nILA dhEvi (one of the consorts of emperumAn). Her bosom is like the slope of a mountain. ANdAL has imprisoned that kaNNa with the garland that she had donned earlier. She wakes up kaNNa and informs him about her pArathanthriyam (being totally dependent on emperumAn) which has been clearly shown in vEdhAnthams which are the end portions of vEdhams. Let my salutations to her, who forcefully goes to emperumAn and enjoys him, be there forever.

annavayal pudhuvai ANdAL arangaRkup
pannu thiruppAvaip palpadhiyam – innissiyAl
pAdik koduththAL naRpAmAlai pUmAlai
sUdik koduththALaich chollu

ANdAL nAchchiyAr, who incarnated in SrIvillipuththUr which is surrounded by fields having swans roaming around, mercifully composed the prabandham thiruppAvai with sweet notes and offered it to SrI ranganAtha as a garland of verses. She also submitted garland made of flowers, after donning it herself, first. Sing about that great ANdAL.

sUdik koduththa sudark kodiyE tholpAvai
pAdi aruLa valla pal vaLaiyAy – nAdi nI
vEngadavaRku ennai vidhi enRa immARRam
nAm kadavA vaNNamE nalgu

Oh one who submitted garland of flowers after donning it herself first and who is like a shiny creeper! Oh one who mercifully sang about pAvai nOnbu (a ritual followed by girls) which is being observed for a very long time and who has donned bangles on her divine hand! You had beseeched manmatha (cupid) to make you as a servitor to emperumAn at thiruvEngadam. You should mercifully shower us with your grace so that we do not have to tell him.


adiyEn krishNa rAmAnuja dhAsan

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thiruppAvai – Simple Explanation

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SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:



SrI maNavALa mAmunigaL reveals very beautifully, the greatness of ANdAL in the 22nd pAsuram of upadhEsa raththinamAlai:

inRO thiruvAdippUram emakkAga
anRO ingu ANdAL avadhariththALkunRAdha
vAzhvAna vaigundha vAn bOgam thannai igazhndhu
AzhwAr thirumagaLArAy

Is today thiruvAdippUram (the star pUram in the month of Adi)? Just as a mother will jump into a well to save her child (which had fallen into that well), SrI bhUmippirAtti, leaving aside the unlimited joyful experience in SrIvaikuNtam, incarnated as ANdAL, the divine daughter of periyAzhwAr, in order to uplift me, on this day. She incarnated in this world only to show in action the words of SrI varAhap perumAn to bhUmip pirAtti “By praising me through their words, meditating on me through their mind and worshipping me through flowers, jIvAthmAs (sentient entities) can easily attain me”. What amazement! What a grace!

ANdAL considered herself as a cow-herd girl, SrIvillipuththUr as SrI gOkulam, her friends as cow-herd girls, the emperumAn who is residing in vadaperungOyil (in SrIvillipuththUr) as kaNNa (krishNa), and the temple itself as the divine residence of nandhagOpar (father of krishNa). Through her great mercy, she revealed through simple-to-understand thamizh pAsurams called thiruppAvai that emperumAn is the means to attain him and that carrying out kainkaryam (service) to him purely for his happiness, after attaining him through his devotees, with the recommendatory role played by nappinnaip pirAtti, is the svarUpam (basic nature) for every AthmA.

thiruppAvai is celebrated as the root for all the vEdhas.  In other words, we can see the essence of vEdhas in thiruppAvai. An important revelation in vEdhas is that one can attain the divine feet of emperumAn with the help of those who are experts in vEdhas. In the same way, carrying out service to emperumAn along with his other devotees, for his happiness alone, is considered to be important. We can enjoy this aspect in thiruppAvai. emperumAnAr (bhagavadh SrI rAmAnuja) was called as thiruppAvai jIyar because of his involvement with the prabandham thiruppAvai. Another unique greatness for this prabandham is that there is no other prabandham in this world which is recited by everyone, from children to elders, with great happiness.

The simple translation for this prabandham is being written with the help of pUrvAchAryas’ (preceptors’) commentaries.


adiyEn krishNa rAmAnuja dhAsan

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