Category Archives: thiruppAvai

thiruppAvai – Audio

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

mudhalAyiram

Meanings

ANdAl_srIvilliputhur_pinterest.com_sreedevi_balaji

thaniyan 1

thaniyan 2

thaniyan 3

pAsuram 1

pAsuram 2

pAsuram 3

pAsuram 4

pAsuram 5

pAsurm 6

pAsuram 7

pAsuram 8

pAsuram 9

pAsuram 10

pAsuram 11

pAsuram 12

pAsuram 13

pAsuram 14

pAsuram 15

pAsuram 16

pAsuram 17

pAsuram 18

pAsuram 19

pAsuram 20

pAsuram 21

pAsuram 22

pAsuram 23

pAsuram 24

pAsuram 25

pAsuram 26

pAsuram 27

pAsuram 28

pAsuram 29

pAsuram 30

pAsurams rendered by azhagiya maNavALa rAmAnuja dhAsan

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thiruppAvai – 30 – vangak kadal kadaindha (and vAzhi thirunAmam, etc.)

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

Full Series

In this last pAsuram of thiruppAvai, ANdAL says that those who learn this prabandham would get the katAksham of pirAtti and perumAn. She says that those who learn would get the same benefit as those who actually performed (gOpikAs in dhvApara yugam) the nOnbu and those who pretended to perform (ANdAL) the nOnbu.

Is it possible for us to get same benefit as them, by reciting thiruppAvai (while immersed in its meanings)? A reply is provided as follows:

bhattar says that like how a mother cow would give milk out of love by looking at just the skin of its dead calf shaped with the filling of straws, pirAtti and perumAn out of kindness would give same katAksham to us, which they gave to those gOpikAs and to those who pretended in thiruppAvai.  Young cow -> emperumAn; lively calf -> gOpikAs, and ANdAL; and the one filled with straws -> we are.

In the previous 29 pAsurams ANdAL pretended to be one of the gOpikAs in thiruvAyppAdi, and followed the ways of them (anukAram – enacting) for reaching krishNan. She is singing this last pAsuram as self, as she was living in the great pudhuvai (srIvillipuththUr) as the daughter of great pattar pirAn (periyAzhwAr).

vangak kadal kadaindha mAdhavanaik kEsavanai
thingaL thiru mugaththuch chEi izhaiyAr senRu iRainji
angu ap paRai koNda ARRai
aNi pudhuvaip paingamalath thaN theriyal pattar pirAn kOdhai sonna
sangath thamizh mAlai muppadhum thappAmE
ingu ipparisu uraippAr Ir iraNdu mAl varaith thOL
sengaN thiru mugaththuch chelvath thiru mAlAl
engum thiruvaruL peRRu inbuRuvar empAvAi

padha padhArtham

thingaL thiru mughaththu chE izhaiyAr – gOpikAs having beautiful face like the moon, and wearing rich glittering ornaments
chenRu – reached
iRainji – prayed/prostrated
mAdhavanai – sriya:pathi (thAyAr’s husband)
kEsavanai – kaNNan
kadaindha – who churned (for dhEvas)
vangam kadal – the thiruppArkadal with ships in them  (milky ocean),
angu – in thiruvAippAdi
ap paRai koNda ARRai – and about the way in which they got the (their) well known goal (purushArththam),  (as explained by)
pai kamalam thaN theriyal pattarpirAn – (the daughter of) periyAzhwar with freshly blossomed lotus flowers,
kOdhai – (who is) ANdAL
aNi pudhuvai – (who) rose in the lovely place of srIvillipuththUr
sonna – (aruLich cheidha) and gifted
sangam thamizh mAlai muppadhum – these thirty pAsurams, which are to be immersed in by groups of groups
thappAmE – without fail;
uraippAr – those who recite
ingu – in this world
ipparisu  – in this way,
thiru aruL peRRu – would get the blessings of
Ir iraNdu mAl varai thOL – one having four big mountain-like shoulders
selvam – one having all the wealth
thirumAlAl – (that is) emperumAn who is srImAn
engum – and everywhere (in all the worlds)
inbuRuvar – (they would) be joyous.

Meaning:

vangak kadal kadaindha mAdhavanai

When churning the ocean in earlier avathAram he cleverly did that without shaking any boats; he himself was like a boat; when he rotated while churning, he covered the whole ocean; or when he churned, the whole ocean was pulling all the boats/ships around and the whole ocean was full of it.

Are there boats/ships in thiruppARkadal? It is only to show the equivalence of the salty ocean near us with that ocean; it is to say how well he churned that ocean.

He was helping dhEvas who wanted the lowly amudham (nectar), with his body aching from the churning; they put the great perumAn through this for their vishayAntharam (interest in other matters).

Aren’t these gOpikAs about singing krishNan? Would it match for them to sing about the one who churned the ocean?

perumAn had a different agenda when churning the ocean; from the ocean not only did the nectar come out; it also brought out his dear periya pirAtti – he churned it only for getting her, but used as front getting nectar for dhEvas (clue: why did he keep churning even after nectar came out?).

==> So these gOpikAs are saying that this is nothing new to him. Like how he used churning of ocean as the front for getting pirAtti, krishNan is born here and churned curd to get these gOpikAs.  Similarly, He used the elders’ nOnbu request as the front for getting what he really wanted all these innocent gOpikAs. So she sings kadal kadaindha mAdhavanai…

[[ kadal kadaindha: vEdhas are like ocean; upanishadhs too; meanings in prabandhams are like an ocean; AchAryan churns these oceans and brings out beautiful meanings;

vanga: perumAn; so AchAryan shows us perumAn by churning the ocean of vEdhas, upanishadhs, and prabandhams.

]]

mAdhavanai – Husband of pirAtti. What is available for us to surrender to, and to enjoy too, is available with pirAtti; he is near the one who will make Him forgive us, our mistakes, and make Him realize His greatness to accept us.

We feel confident when pirAtti is there to support us.

kadal kadaindha mAdhavanai – one who churned the ocean and got pirAtti from that.

[ mA-thavan – AchAryan, who has the great thapas of having perumAn in his noble heart;  it refers to gyAnam as well; gyAnam anuttAnam ivai nanRAgavE udaiyanAna kuruvai adaindhakkAl… said maNavALa mAmunigaL in upadhEsa rathinamAlai.]

kEsavanai – who gets rid of whatever is not good for his devotees; he who made us get rid of our thinking that we are girls who should not get out of our house (to see krishNan); he who makes all of us get rid of anyasEshathvam (sEshathvam (servitude) for something other than naRAyaNan).

kEsavanai – one with beautiful hair;  one who troubles the enemies of his adiyAr; one who killed the asuran kEsi;

kadal kadaindha kEsavan – When perumAn was churning the ocean, his hair was waving in the air and it was such a beautiful divine sight. ANdAL feels terrible that dhEvas were focusing on the lowly nectar and missed what was really really important – seeing perumAn‘s divine face and his hair and enjoying that, and forgetting other things. To feel better now, she sings, kEsavanai….

bhattar says: He ate the actual nectar (pirAtti) from churning ocean (mAdhavan), and gave the residue (சக்கை / chakkai ) to those dhEvas.

mAdhavanaik kEsavanai – you got pirAtti, and you were kind to those who needed your help (dhEvas).

mAdhavanaik kEsavanai – you are mAdhavan (pirAtti married you), because you are kEsavan (have got beautiful hair).

kEsavanai – ANdAL referred to His thiruvadi in 2nd pAsuram – ‘paraman adi pAdi and in this last pAsuram is singing about his head, thus singing from His thiruvadi (lotus feet) to thirumudi (lotus head).

{ srIvaishNavas always start mangaLAsAsanam to perumAn starting from thiruvadi, and going up to thirumudi, when in temple, etc. }

[ kEsavan – perumAn who killed the horse asuran kEsi.  In bhagavath gIthai perumAn said that our indhriyas (senses) are like horses; AchAryan helps us control our indhriyas, so kEsavan as well refers to AchAryan. ]

Now ANdAL talks about the adiyArs who want perumAn.

thingaL thirumugaththu

Like a pleasant moon, gOpikAs’ faces have blossomed due to joining krishNan,

His – kadhir madhiyam pOl mugam – because he sees both puNyams and pApams of ours, his face is like sun and moon.

gOpikAs’ faces – just nice like the moon. That is because they are with their krishNan.

==> Everyone who enjoys Him will have such a nice and happy face. So happy that others would wonder where they have come from.

As nammAzhwAr sang, those who enjoy him in srIvaikuNtam are too ‘madhi muga madandhaiyar / மதிமுக மடந்தையர்’! (thruvAimozhi 10-9-10 / திருவாய்மொழி 10-9-10).  (women with beautiful faces like the moon).

chEi izhaiyAr

They had asked for ‘chUdagamE‘ (27), etc., ornaments, now they are here wearing all the ornaments put on them by Him, while being together with krishNan.

They have got the ornaments that are krishNan’s fondness and his katAksham. Because of this they got the briskness and looks like wearing one container (ஒரு படி) full of ornaments.

[ thingaL thiru mugaththu sEi izhaiyAr – we sishyas are too; moon does not have its own light. We sishyas get gyAnam from AchAryan.  Moon is called ‘madhi’, which also means ‘gyAnam’. With our AchAryan’s katAksham we would be filled with gyAnam.  Our AchAryan puts the ornaments on us which are Athma guNams.]

chenRu

gOpikAs went to him, without being able to do all these decorations with the ornaments.

[chenRu – we sishyas go to our AchAryan ]

iRainji

They did ‘thU malar thUvi thOzhudhu, vAyinAl pAdi, manaththinAl sindhiththu, anRu ivvulagam aLandhAnai adi pORRi, sEnRu sEviththu, and all that mangaLAsAsanam.

angu – In thiruvAyppAdi

ap paRai koNda ARRai – the way they used ‘paRai’ instrument for elders as the front, and surrendered and did kainkaryam to krishNan;

koNda – they asked ‘nI thArAi paRai‘, and he gave himself to them for eRRaikkum (for ever).

ARRai – the way in which they did these.

[  ‘ap’ paRai  – ‘that’ paRai –  Going even beyond doing kainkaryam to perumAn, ANdAL refers to AchArya kainkaryam, which is the ultimate kainkaryam – sishyas to do AchArya kainkaryam (kuRREval) while living here, and to continue the same after going to srI vaikuNtam. ]

aNi pudhuvai – the main place for the people of this world, the beautiful srivillipuththUr where vada perungkoil udaiyAn is also present for us;

Unlike for pirAtti or nappinnai, ANdAL‘s birth place is also her husband’s place.

The place decorated with periyAzhwAr, ANdAL and vata perum kOyil udaiyAn (vatapathrasAyI – presiding emperumAn of srIvillipuththUr).

paingamalath thaN theriyal pattar pirAn

pain thaN kamala theriyal – lotus garland that is cool and nice to the core

pattar pirAn – periyAzhwAr (who is a brAhmaNOththamar with the beautiful garland), who gave love and gyAnam to all the learned people (pattar) by singing thiruppallANdu to perumAn himself, and hence was named the pirAn (leader/king) of pattars.

periyAzhwAr who gave her daughter in marriage to perumAn.

pattar pirAn kOdhai sonna

What periyAzhwAr‘s daughter ANdAL said pretending (anukAram) to be a gOpikA living in thiruvAippAdi.

pattar pirAn kOdhai – If krishNan’s greatness is that he is ‘ARRap padaiththAn magan (21)‘ (son of nandhagOpa), ANdAL is ‘pattar pirAn kodhai’ (daughter of periyAzhwAr).

sonna – as ANdAL listened to the upanyAsakar (vidhwAn) who came to srIvillipuththUr explaining about nOnbu, ANdAL imagined everything, and after it filled her heart with kaNNan, the thiruppAvai came pouring out due to bhagavath katAksham.

sonna – sruthi sathas siddham – what is told in vEdhAs, ANdAL sang them in simple thamizh for everyone to understand.

[ pattar pirAn kOdhai – she says about her AchAryan – her father – periyAzhwAr. Shows her abhimAnam towards her AchAryan]

sangath thamizh mAlai

This prabandham which has to be recited and enjoyed together in bigger and bigger groups of adiyArs (devotees); (sangam); Isn’t this the prabandham that the gOpikAs from 5 lakh houses got together and enjoyed? (‘sangam iruppAr pOl vandhu thalaippeidhOm’)

thamizh mAlai – like how bhUmi pirAtti came as ANdAL to help us, upanishadh became thamizh.

thamizh – amizhdhu (amrutham) – sweet; simple. (sweet like krishNan; simple like gOvindhan).

When perumAn came himself to the level of human form as krishNan, bhUmi pirAtti came herself as ANdAL, but she went one step further as usual – as part of thiruppAvai she pretended to be a cowherd girl. vEdhas wanted to do their part, and became thamizh thiruppAvai.

mAlai : thiruppAvai. thiruppAvai like the flower/garland, is not only our medicine, but it is also for enjoyment, to be carried in our head (sirObhUshaNam).

mAlai – periyAzhwAr named ANdAL as ‘kOdhai’ to mean mAlai (garland), as He was into doing pushpa kainkaryam (flower) to perumAn. So, ANdAL herself is mAlai. And she put together the mAlai that is this thiruppAvai.

==> mAlai kattina mAlai (thiruppAvai constructed by ANdAL)

==> mAl-aik-k-kattina mAlai (mAl -> perumAnperumAn was tied down (koLLAmal pOgAdhu) by ANdAL).

sevip pUvE‘ – krishNan gave one flower to her ears; ANdAL gave this big thamizh mAlai to him and to us. With this mAlai she tied him and demanded paRai (mOksham/kainkaryam).

muppadhum thappAmE  (muppadhum thappAmal) – all 30 without missing any pAsuram.

Like how when even one stone is missing in a priceless necklace it would not look beautiful, it would not be complete. It would be a big loss.

ingu – ANY time in the future; in this samsAram (of ours);

ip parisu uraippAr

whoever would recite these pAsurams

– ip parisu – with the same mind

– In actual thiruvAippAdi, gOpikAs got Him and doing krishnAnubhavam; ANdAL got the same by anukAram (pretending and following what the gOpikAs did earlier); So, we who would learn these pAsurams also would get Him in the same way and at same intensity.

Ir iraNdu mAl varaith thOL

krishNan does not have to see our level, but as we sing following the ways of ANdAL, krishNan’s shoulders would grow big out of love for her.

Those who don’t have love towards him will see only two shoulders;

For us who love ANdAL and krishNan, his shoulders would appear to grow as we recite thiruppAvai and other prabandhams.

mAl varai – big like mountains; where pirAtti and gOpikAs can enjoy their krIdai (playing).

sengaN thirumugaththu

The one with the divine face with the eyes that became red because of eagerness to give katAksham and love as we sang thiruppAvai.

Whose is this thiru mugam?

selva thirumAlAl

Lakshmi’s husband.

with the katAksham of husband of lakshmi (thirumAl);

perumAn, the one who is the owner of all worlds (his selvam);

Like in dhvayam where pirAtti is mentioned in its first half and second half, this pAsuram also mentions pirAtti in ‘mAdhavanai’ in first half, and here in ‘thiru mAlAl’ in second half.

engum thiruvaruL peRRu

Both in this world and in srIvaikuNtam, pirAtti and perumAn‘s kataksham will be there (for those who recite all the 30 pAsurams of this prabandham)…

inbuRuvar

.. and they will become happy because of getting together with perumAn (and do kainkaryam in srIvaikuNtam).

empAvAi – Think about our ways, commit in your mind, and follow our path.

empAvAi inbuRuvar – like how we girls were happy because of thirumAl, those who recite all the thiry pAsurams of this thiruppAvai will also be happy in the same way.

bhattar: wake up very early in the morning and recite all the 30 pAsurams; if not doing that, recite ‘chiRRam chiRu kAlE’; if not doing that, at least think about this gOshti (of bhattar, with bhattar reciting thiruppAvai (and its greatness).

In this pAsuram ANdAL as periyAzhwAr‘s divine daughter says that those who would recite all the thirty pasurams that she sung following the ways of gOpikAs of thiruvAippAdi for reaching krishNan, would also get the same benefit that the gOpikAs and ANdAL got: receive thAyAr and perumAn‘s katAksham and will live happily in this world and in srIvaikuNtam. thAyAr and perumAn shall take turns to treasure us. தாயாரும் பெருமானும் மாறி மாறி பரியக் கடவர்.


Recited along with thiruppAvai:

kOdhai pirandha Ur – where kOdhai was born
gOvindhan vAzhum Ur – where there is kOdhai there is gOvindhan
sodhi maNi mAdam thOnRum Ur – the place with beautiful gOpuram
nIdhiyAy nalla paththar vAzhum Ur – the place where honest devotees live
nAn maRaigaL Odhum Ur – where the four vEdhas are recited all the time
villipuththUr vEdhak kOn Ur – It is srIvillipuththUr, that is the place of king of vEdhas.


padhagangaL thIrkkum – will make all the karmas vanish
paraman adi kAttum – will show us perumAn‘s thiruvadi for surrendering and doing kainkaryam
vEdham anaiththukkum viththu Agum – the one that is seed/extract of all vEdhas, upanishadhs, and purANas
kOdhai thamizh ai aindhum aindhumANdAL‘s thamizh prabhandam 5*5 + 5 (thiruppAvai)
ariyAdha mAnidarai vaiyam sumappadhum vambu – (those who don’t know those 30 pasurams) are a trouble to this world since they would misunderstand vEdhas’ meanings and would debate or follow in wrong ways.


thiru Adip pUraththu segaththudhiththAL vAzhiyE – Her thiru nakshathram is great Adi pUram. bhUmi pirAtti was hidden away by hiraNyAkshan; perumAn assumed kUrma avathAram, dug and brought out his wife bhUmi pirAtti and kept her in his lap. pirAtti found herself to be safe, but she was concerned about us the samsAris; she asked perumAn a simple way in which we all could reach perumAn in srI vaikuntam. He gave varAha charama slOkam. bhUmi pirAtti wanted to simplify that further, so she came to srIvillipuththUr as ANdAL, and sang thiruppAvai which explained in simple thamizh about the simple way to reach perumAn : saraNAgathy.
thiruppAvai muppadhum chEppinAL vAzhiyE – She told us thiruppAvai having 30 pAsurams
periyaAzhwAr peRREduththa pEN piLLai vAzhiyE – The girl child of periyAzhwAr
perumpUthur mAmunikkup pinnAnAL vAzhiyEemperumAnAr who was born in srIperumbUthUr is like her elder brother because he fulfilled her wish of giving ‘nURu thadA veNNai, akkAra adisil, etc.’ to perumAn. ANdAL came in front of him and called him aNNar (since he fulfilled her wishes like an elder brother), even though she was born much much earlier than emperumAnAr. So udaiyavar got another name ‘kOyil aNNar’.
oru nURRu nArpaththu mUnRu uraiththAL vAzhiyEANdAL sang thiruppAvai and also nAchiAr thirumozhi which contains 143 pAsurams.
uyar arangarkkE kaNNi ugandhu aLiththAL vAzhiyE – who gave herself, that is who got married, to thiru arangan and increased his status.
maruvArum thirumalli vaLa nAdi vAzhiyE – Glory to srivillipuththUr that is filled with fragrance of malli flowers everywhere.
vaN pudhuvai nagark kOdhai – malarp padhangaL vAzhiyE – glory to one from srIvillipuththUr – Glory to ANdAL‘s lotus feet.


ANdAL thiruvadigaLE charaNam
uyyakkONdAr thiruvadigaLE charaNam
parAsara bhattar thiruvadigaLE charaNam
periyavAchchAn piLLai thiruvadigaLE charaNam
azhagiya maNavALap perumAL nAyanAr thiruvadigaLE charaNam
thirunArAyaNapuraththu Ayi jananyAchAriAr thiruvadigaLE charaNam
vAnamAmalai jIyar thiruvadigaLE charaNam
sudhdha sathvam dhoddAchAryar thiruvadigaLE charaNam
piLLai lOkam jIyar thiruvadigaLE charaNam
AzhwAr emperumAnAr jIyar thiruvadigaLE charaNam
AchAryan thiruvaidgaLE charaNam
maNavALa mAmuniyE innum oru nURRANdu irum.


Note: Thanks so much to srI U.Ve. Vinjimoor S. Venkatachariar swAmi of srIvillipuththUr for providing initial guidance when adiyen did the translation. As mentioned in the beginning, our pUrvAchAryAs have provided so much of wealth related to thiruppAvai that they all came in handy in doing the translations, in addition to upanyAsams on thiruppAvai by many great swamis.

A lot of thanks to Sarathy Thothathri swami for encouraging adiyen to maintain accuracy, consistency, and time. Every day he read through the whole text, made corrections for above reasons, and then published to the group. His tireless efforts made this much more readable than the original.

Finally a lot of praNAms to the adiyArs who read this translation everyday, and also to those who provided comments and feedback for these posts.

In addition to the vyAkyAnams and upanyAsams, there are a couple of other resources which were helpful in doing the translation.

– thiruppAvai viLakka urai – by ‘AzhvArgaL amudha nilaiyam’ which is a simple thamizh translation of the 3000padi vyAkyAnam for the most part.

– vaiNava urai nadai varalARRu muRaith thamizhp pEr agarAdhi – by sAnthi sAdhana – publishers, 125 Chamiers Road, Chennai 600 028, which is a GREAT resource to know the translation of samskrutham words seen in our srIvaishNava granthams. It is in thamizh. (If interested in purchasing the 3-volume set, publisher’s contact number is 9940019804 in Chennai. (we are not associated with them in any way other than as buyers))


 

English translation Raghuram Srinivasa Dasan.

archived in http://divyaprabandham.koyil.org

 

 

thiruppAvai – 29 – chiRRam chiRukAlE

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

Full Series

In the previous pAsuram they said that He is the means for reaching Him. They said that their agenda is to do kainkaryam. They said how we are inseparable from Him. It talked about first half of dhvayam.

In this pAsuram, they talk about their interest in prApyam, what is that prApyam, that only He can be the means for us to get that opportunity, and how they are desperate/eager to do that. This pAsuram talks about second half of dhvayam.

thiruvAimozhi talked about prApyam first, in emmA vIdu, and then talked about charama dhasai (final state) in nedumArkkadimai  (bhAgavatha sEshathvam). ANdAL being ‘vinji niRkum thanmaiyAL’ (better than other AzhwArs in many aspects), and since her focus is on bhAgavatha sEshathvam, had talked about that first in the early pAsurams where she addresses other bhAgavathas, and then to make it good and interesting, she gives the ‘emmA vIttu‘ meaning of prApyam in this pAsuram and completes the goals of the prabandham.

In this pAsuram ANdAL gives the reason for their coming to krishNan (which she said she would do later, when in the pAsuram of oruththi maganAi … yAm vandha kAriyam).

chiRRam chiRukAlE vandhu unnaich chEviththu
un poRRAmarai adiyE pORRum poruL kELAi
peRRam mEiththu uNNum kulaththil piRandhu nI
kuRREval engaLaik koLLAmal pOgAdhu
iRRaip paRai koLvAn anRu kAN gOvindhA
eRRaikkum EzhEzh piRavikkum
unRannOdu uRROmE AvOm unakkE nAm At cheivOm
maRRai nam kAmangaL mARRu ElOrempAvAi

padha padhArtham

gOvindhA! – Oh kaNNA!
vandhu – (we) came (here),
chiRRam chiRukAlE – very early in the morning
unnai sEviththu – and prayed you
kELAi – please listen to
un pon thAmarai adi pORRum poruL – the meaning/benefit of doing mangaLAsAsanam to your golden lotus feet;
peRRam mEiththu uNNum kulaththil piRandha nI – you who has born as cowherds, who herd the cows and then eat
engaLai koLLAmal pOghAdhu – cannot be without accepting us in your mind (thiruvuLLam)
kuRREval – (our) very personal kainkaryam (antharanga kainkaryam – confidential service);
iRRaip paRai koLvAN anRu kAN – we did not come here for getting (this) paRai (drum instrument) given today
eRRaikkum – for ever,
Ezh Ezh piRavikkum – how many ever births we go through,
uRROmE AvOm – (we) shall be related
unthannOdu – to you,
nAm – we
AL seivOm – shall be subservient
unakkE – to you only
mARRu – kindly prevent
nam – our
maRRai kAmangaL – interest in other matters.

Meaning

chiRRanj chiRu kAlE

Very early in the morning, the cold morning in which it is hard for little girls to wake up. Due to our angst we did not mind that.

==> In brahma muhUrtham when we carry more sathva guNam (tranquility); this guNam would help us have a clear mind to do kainkaryam to emperumAn.

In emperumAnAr‘s goshti a question came up: ‘what should we say/request when standing in front of emperumAn?’. Some people said, we should say what kshathrabandhu said (mUdOyam.. vishNu dharmam 98-33) – ‘I pray to you. please give me mOksham’. emperumAnAr said that these words imply that our praying would be an upAyam (means). That should not be the case. We will start thinking that I did something and I got his grace because of that. More appropriate would be what kALiyan said, ‘sOhamthE ..(srI vishNu purANam 5-7-10)’ where, even while he was holding krishNan tight in his body, he requested Him to do all the help to him, that is, even releasing krishNan from him also to be helped by krishNan. So asking for nirhEthuka krupai like kALiyan is what we need to consider, said emperumAnAr.

The time when darkness in minds got cleared and our mind got enriched with bhagavath vishayam.

kAlE – in the morning

chiRu kAlE – early morning

==> chiRRam chiru kAlE – Very very early in the morning.  ‘kAlE’ instead of pure thamizh ‘kAlai’ is due to the slang of their cowherd clan.

krishNan’s dhinacharyai (daily schedule):

– Early morning (chiRu kAlE) krishNan would go out for herding his cows (periyAzhwar imagining himself to be yasOdhai in ‘periyAzhwAr thirumozhi’, feels bad for sending him like that instead of letting him go around to other people’s houses for doing mischief).

– He would enjoy herding cows during the day; play with them; his body would be covered with dust.

– At lunch time he would wait for rishi pathnIs to bring him food – he will be eagerly looking in that direction (nedu nOkkuk koLLum paththa vilOchanan), with his big stomach yearning for tasty food;

– In the evening he will casually walk back coming behind all his cows and along with other friends (kAlip pinnE varuginRa kadal vaNNan), enjoying the nice sunset; all the gOpikAs would come out to their door steps to see his beautiful body covered with dust,

– Reaching home, without taking bath, he would eat food along with his father (appanum uNdilan, unnOdu udanE uNbAn).

– Immediately after filling his stomach, he would go around to all the houses and try to see which girls are available to play with. He would see one girl here, talk to one girl there while giving signals to another, then would play with another, dance with yet another, and so on.

– Very late at night (about 2 or 3am) he would reach home and go to bed.

So when can one meet him in his home??

The best time to get hold of him is very very early in the morning, about 3 or 4 am – that is, chiRRam chiRu kAlE!!

vandhu

Our mistake is that whereas You should have come to us to bless us, but due to our desperation to see you we came here first. Please bear with us.

krishNan was so pleased and felt bad that he made these little girls get up so early; and  they cleverly caught him at the right time when he was not busy with other things.

perumAL praised guhan for walking from his place to see Him in srungibErapuram; (never mind he had walked all the way from ayOdhya to see guhan).

unnaich chEviththu

He is enjoyable not only when we have achieved the destiny – even during the time we consider him as upAyam (means). AzhwAr sang ‘pala mundhu sIril padimin (thiruvAimozhi 2-8-4), that is before getting Him, enjoy the kalyANa guNams (divine qualities) of emperumAn during upAya dhasai – while considering him as upAyam.

You would want to come to us and lose yourself in us (like how you walked for dhEvas, pANdavas, and you did everything for them; you wanted mahArAjar (sugrIvan) as your nAthan (master) because he was so dear to you), but instead we came here and we fell on your feet, and not somebody else’s feet – unnai seviththu.

Not only that, we came here and did anjali too.

(( chEviththu – anjali – nama: –  If one does anjali to perumAn (by hand, in mind, etc.), He feels He is indebted to that person. How much ever He gives to that person, He does not feel he has done enough. That person, if a srIvaishNava, also would be satisfied only if perumAn gives the kainkarya prApthi (both here and in srIvaikuNtam). )).

un poRRAmarai adiyE

Your thiruvadi – divine golden lotus feet – which is priceless, enjoyable, and appropriate – is the means to reach you,  adiyE – we don’t get into any other means/destiny – other than your lotus feet.

{

===> One of the reasons we say ANdAL has done something beyond other AzhwArs:

As we know, only perumAn‘s feet (thiruvadi) is the means to reach Him. So we surrender to perumAn‘s thiruvadi. After surrendering, we do kainkaryam –  which is again for his thiruvadi.

We know that dhEvas and others made perumAn walk with that soft thiruvadi to all places, for their own benefits. What have we, as saraNAgathas, done? same thing? For our saraNAgathy we made use of his feet?

We had to, because we don’t have any other means. So it is difficult for us also to be reminded that we made use of his feet for doing our saraNAgathy. So when we go to next step of doing kainkaryam to his thiruvadi we don’t want to be reminded about our previous deed of using his thiruvadi (as the means).

So, in dvaya manthram’s first half:  “srIman nArAyaNa charaNau saraNam prapadhyE“, it talks about his thiruvadi (charaNau) when doing saraNAgathi (prapadhyE);  but the second half of dhvayam, “srImathE nArAyaNAya nama:” which is about doing kainkaryam, the manthram does not remind us about his thiruvadi, so there is no ‘charaNau’ or something in the 2nd half. But it is understood that the kainkaryam mentioned in the 2nd half is for his thiruvadi only.  (dhvayam too is finding it difficult to be reminded of our using thiruvadi (as the means)).

So, following the same way of dhvayam, whenever all the AzhwArs sing about doing saraNAgathy, they too would mention perumAn‘s thiruvadi at that time (un adik kIzh amarndhu pugundhu, and so on), but whenever they sing about doing kainkaryam, they would mostly not mention about his thiruvadi (and it is understood that there also they are talking about doing kainkaryam to thiruvadi).

But, ANdAL did not follow such a pattern. She is AzhwArgaL tham seyalai vinji niRkum thanmaiyaL. She did not explicitly make use of the word thiruvadi when doing saraNAgathi (even though that is the only option, and that is what is actually used by her as the means), but she wanted to explicitly make use of the word thiruvadi when doing kainkaryam pAsuram only:

In the previous pAsuram of ‘kaRaviagaL pin cheRru‘ which is related to first half of dhvayam,  that is, doing saraNAgathy, there is no mention of thiruvadi. But in this pAsuram related to 2nd half of dhvayam, that is, doing kainkaryam, she is confidently using the word thiruvadi, in the phrase of ‘un pon thAmarai adiyE pORRum poruL kELAi‘.  Nobody else has done it this way.

}

pORRum

pray, and do mangaLAsAsanam.

poruL kELAi

Why are they saying ‘kELAi’ (listen) to the Him who is standing in front of them?

It is because he is looking around at all the gOpikAs.

Please stop your parAkku looking at us, and listen to us.

He too thinks “it is my dear girls’ talk, so let me listen to them”.

Even if we ask for other benefits/goals from you because of our rajas/thamas, you don’t have to listen to that and you don’t have to give us those things.

peRRam mEiththu uNNum kulaththil piRandhu nI

Whereas you are known only through sAsthrams / vEdhAs, you came and be born amidst us who cannot eat without herding the cows. (who do not eat unless our cows’ stomachs are filled). You are one among us, so you cannot avoid our subservience to you. We want to achieve our goal because of your birth here too.

kuRREval

subservience – which is liked by us, which is our nature. Personal kainkaryams like pressing your legs, you telling us rahasyams.

engaLai

Cows may get some other people to save them, but we cannot be saved by anyone else – we have got only you as our savior.

koLLAmal pOgAdhu

This is a command for you. We were enjoying all material things and focusing on samsAram, and you showed your beauty and changed us to think ‘uNNum sOru, parugu nIr, thinnum vEththilai ellAm kaNNan emperumAn‘ – now after providing us gyAnam related to our svarUpam, you cannot avoid giving us the opportunity to do kainkaryam.

ANdAL is forcing him saying ‘you don’t have any other option; you have to give us paRai’  (balAthkruthya bungthE – in thaniyan).

As they said this, He says “For doing your nOnbu you take these items and instrument; why are you talking about new things like being subservient and all that”, and he tries to give them paRai instrument.

After listening to them, he thinks ‘They would not let me go. They would stop and surround me and get what they wanted’, and so he says ‘take the paRai (instrument)’. (இவர்கள் நம்மை விடார்களாயிருந்தார்கள்; நம்மைத் தடுத்தும் வளைத்தும் கொள்வர்கள்)

iRRaip paRai koLvAn anRu kAN

See dear, we did not come here to get the instrument paRai or other things for ourselves.

kAN – look, don’t you understand our intention?

koLvAn anRu – you have to get us;  that is what we are here for. (not for getting things from you).

You are just following the sounds/words (and not the intentions) of what we are saying.

gOvindha (you don’t have gyAnam, as you have been going behind the cows?)

Your janmam (birth as a cowherd boy) does not have the gyAnam about the intentions? Can you not see the inner meanings of our requests? You go behind cows; you don’t understand girls’ hearts?  You were away from us for four days and you have become like this.

bhattar said ‘keduvAi! nAngaL iRRaip paRai koLvAn anRu kAN! / கெடுவாய்! நாங்கள் இற்றைப் பறை கொள்வான் அன்று காண்‘, where “keduvAi” implies ‘you are not having the brain to understand what we intended’.

Aren’t you the one who upon hearing ‘pOgu nambi / போகு நம்பி‘ (go away dear), would come and stand around? (thiruvAimozhi 6-2-2 / திருவாய்மொழி 6-2-2).

“I tried to use the word in the sense that is understood by most people, but you are saying I don’t understand the intention. okay, I will spend the time with you today if that is what you wanted”.

eRRaikkum EzhEzh piRavikkum

We want to do kainkaryam to you forever.

When you are in srIvaikuNtam we want to be in srIvaikuNtam with you;

When you take avathAram, we want to be born during the same time period and be with you in the samsAram.

Like iLaiya perumAL who was with you when you were in the forest, and who was with you when you were back in your kingdom (without wishing to enjoy as a prince).

Like how pirAtti is with you there in srIvaikuNtam, and does a suitable avathAram when you do avathAram.

Any day, during any number of births, we want to be with you.

unthannOdu uRROmE yAvOm

This relationship of ours with you should be there forever.  Can the body and its owner be separate? Like how the body listens to its owner, we want you to take our services.

You be the swAmi and we be the belongings of you – this is all we wish for.

ANdAL does not specifically say which relationship – she wants all relationships to be Him.

“Is that all? What else are you praying for?”

unakkE nAm At chEivOm

This relationship is not all. We want to do kainkaryam to you too based on the relationship.

Unlike bharathAzhwAn who had to suffer because of separation, we would like to be with you always like iLaiyaperumAL and do kainkaryam.

“So that is it?”

“unakkE – not for the enjoyment of both ourselves and you, but, just for you. (like how we tell kids when we give them something ‘idhu unakkE unakku’ (this is for you and you only)). It should not be just for our enjoyment, or for both our enjoyment – it should be to make you enjoy it.  Subservience that is mixed with ahankAram would not be purushArththam (destiny)”.

“Is that it? Let that happen. What next?”

maRRai nam kAmangaL mARRu

Please remove any thought in us that we do the kainkaryam for our own enjoyment, AND remove any thought in You that you accept the kainkaryam for these people’s enjoyment. These two are obstacles, so they ask Him to remove such thoughts in both.

kAmam maRRu – they are devoted to krishNan, always looking at his face to see what he will want them to do next. Their kAmam is not like ours, the samsAris. Their kAmam (hindrance) is what the elders wanted them to do – that is nOnbu – for material things. They are praying that they want to do kainkaryam to him without any other agenda from the elders or others.

“Sounds good; is that it?”

“That is not it”

maRRai kAmam mArru – When we are with you in srIvakuNtam amidst the nithya sUris, you would have to talk to us respecting your office; instead it should be an exchange like how it is here in our verandahs where you call us gOpikAs! / பெண்காள்! and we respond “krishNa! / க்ருஷ்ணனே!” and we jump at each other and fall on each other.

As they talk about him as the means, him as the destiny, this place’s friendliness, and preference to be in srIvaikuNtam and so on,

“Instead of one wish, your hearts are wishing for many things?”

“Since it is you who is prApyam, prApakam, and saraNyan, we wish for all of that. We talked about this place because of this closeness; about that place because it would be without any interruption – our hearts which is fixed on getting your thiruvadi won’t be broken in srIvaikuNtam”.

maRRai kAmam – maRRu is similar to what is said in ‘maRROnrinaik kANAvE (amalanAdhipirAn)‘.

govindhA-maRRai-kAmam-mARRu : What else are you going to achieve without giving us mOksham?

In previous pAsuram ANdAL said we don’t have any other ways/means to reach you; you are the only means; she also apologized for all the mistakes of ours; it talked about first half of dhvayam.

In this pAsuram, ANdAL talks about the beauty of prApyam that is perumAn thiruvadi, our being desperate to reach His thiruvadi;  she destroys any of our thoughts that are against our nature of being a dhAsan of perumAn; This pAsuram talks about second half of dhvayam – we are forever inseparable from perumAn‘s relationship; we are His dhAsan; He always blesses us.

gOvindhA unakku – ‘akAram’;  unakkE – ‘ukAram’;  nAm – ‘makAram’   (praNavam).

‘unRannOdu uRROmE AvOm’ – means ‘nArAyaNAya’.

‘maRRai nam kAmangaL mARRu’ – refers to nama:

together, it is thirumanthram.

srI vaishNavas who have the taste of understanding their nature of doing kainkaryam, would enjoy the beauty of perumAn‘s thiruvadi as their destiny; thinking about its safety they would feel the angst, and would avoid thinking of anything other than Him itself as the means; would have strong faith in the blessing they have got for doing kainkaryam, without thinking of any benefits for themselves;

srIvaishNavas – Waking up very early in the morning, going to bhagavath sannidhi, doing mangaLAsAsanam to perumAn, confessing to thAyAr our mistakes, talking about the importance of perumAn‘s avathArams, telling him how we desperately want to be with Him, letting Him know that we don’t want any other benefits, wanting the same kind of conversation with Him that nithyasUris enjoy (in srIvaikuntam), and praying Him that He should help destroy those guNams or thoughts that make us act against our nature of being subservient to Him.

ANdAL and gOpikAs wish krishNan to understand all of their thoughts above, and so they look at krishNan’s divine, beautiful, mischievous, and attractive face, and request him for all these so that they can achieve the goal of doing saraNAgathy: uninterrupted kainkaryam in srIvakuNtam.

ElOrempAvAi – Dear girl, think and commit, then follow our path.

This pAsuram IS thiruppAvai, (thiruppAvai Agiradhu ippAttu) say our AchAryas.  In previous pAsuram ANdAL performed saraNAgathy; in this pAsuram she says that all we want to do is kainkaryam to your lotus feet for ever and ever.


 

English translation Raghuram Srinivasa Dasan.

archived in http://divyaprabandham.koyil.org

thiruppAvai – 28 – kaRavaigaL pin chenRu

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)

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

 

thiruppAvai – 27 – kUdArai vellum

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.

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

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

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 }

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

archived in http://divyaprabandham.koyil.org

 

thiruppAvai – 25 – oruththi maganAi

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

Full Series

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).

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

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.

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

archived in http://divyaprabandham.koyil.org

 

thiruppAvai – 23 – mAri malai muzhainjil

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

Full Series

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.

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

archived in http://divyaprabandham.koyil.org

thiruppAvai – 22 – angaNmA gyAlaththu

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

Full Series

The previous pAsuram was about losing ahankAram (attitude of me-mine) – (mARRAr vali tholaindhu un vAsal kaN). This pAsuram says that after coming here to you there is no other place / person to go to. This is about ananyArha sEshathvam (subservience to perumAn and perumAn only / no other place or person to go to).

angaNmA gyAlaththu arasar
abhimAna bhangamAi vandhu nin paLLikkattil kIzhE
sangam iruppAr pOl vandhu thalaippeidhOm
kingiNi vAich cheidha thAmaraippUp pOlE
sengaN siRuchiRidhE emmEl vizhiyAvO
thingaLum Adhiththiyanum ezhundhAr pOl
angaN iraNdum kOndu engaL mEl nOkkudhiyEl
engaL mEl sAbham izhindhu ElOrempAvAi

padha padhArtham

am kaN mA gyAlaththu arasar – kings (who rule(d) the) beautiful, spacious, and big world
abhimAna bhangamAi vandhu – come after losing their ahankAram
sangam iruppAr- and assembled in groups
nin paLLik kattil kIzhE – below your throne;
pOl – likewise
vandhu – (we) came (to your place)
thalaippeidhOm – and approached (you);
thAmaRai pU pOlE – like a lotus
kingiNi vAich cheidha – that is blossomed a little bit, like the opening of ‘kingiNi’ (metal ball with openings like a half-open flower, with a metal ball inside it to make noise when shaken),
sem kaN – (would you open your) reddish eyes
siRuchchiRidhE – little by little
em mEl vizhyAvO – and bless us (your devotees)?
thingaLum Adhiththiyanum ezhundhAr pOl – like how the moon and the sun rise
engaL mEl nOkkudhiyEl – if you would bless us
am kaN iraNdum koNdu – with the two beautiful eyes
engaL mEl sAbham – our sadness
izhindhu – would get destroyed.

Meaning

angaN – beautiful place; nice that from brahma to a small ant (pipIlikai/பிபீலிகை) could enjoy here with all comforts;

mA gyAlaththu arasar – kings of the beautiful big places on earth/world – kings with the pride of ‘all these areas of this earth are mine’; like a king named pouNdarakan who ruled kAsi who thought that the whole universe was his and was walking with changu and chakram in his hands to compete with krishNan.

abhimAna bhangamAi vandhu – losing their svAthanthriyam; those kings come (to you) after losing their kingdom, and become humble;

some kings were bhAgavathas (some of whom are also mentioned in some of the prabandhams), and they came and surrendered to you even while being kings; kUraththAzhvAn surrendered to emperumAnAr even when having everything (gyAnam, lineage, wealth). kulasEkarAzhwAr and sIrk kaliyan too were kings!

nin paLLik kattil kIzhE – even if they (the former types) are given back their kingdoms, they recall becoming humble and refuse to go away (from you), and stay under you (‘under’ your safety). They want you and you only.

sangam iruppAr pOl – like those great kings we have also come to you after losing our pArathanthriyam – like how significant it is for them to lose (because it is very hard for such great kings) their pArathanthriyam, we have come losing ours; they came to you because there was no other place to go to – we came to you for doing kainkaryam.

Like iLaiyaperumAL who was lost to chakravarthy thirumagan, we have come here after losing to your guNams and becoming your sEshans.

vandhu thalaip peidhOm

All the delays we endured till now in waking up every one, now we are relieved of all the troubles after coming here. All these years (lives) we had lost the opportunity of this sambandham (association) with you, and today we got the complete you after coming here, and without doing anything on our part (nirhEthukam). We have shed our dhEhAthmAbhimAnam (giving importance to bodily comforts), also our svAthanthriyam (feeling of we can do everything by ourselves without His help) and have come here as saraNAgathas to do kainkaryam only to you; and without any thought that it is We who Did the kainkaryams.

When bhattar was asked, “vEdhas say that brahmA and other dhEvas are born 7 times, they do very hard penance/tasks before they are able to get mOksham; but we, who are so less able compared to them, have just done saraNAgathi and with all surety we are waiting for this life to end for going to mOksham (like we have packed our bags and are just waiting for His call, to go to mOksham); how come there is such a big difference in the required efforts?”

bhattar replied, “There is nothing wrong in this; those dhEvas are trying everything out of their own efforts, and they want to try like that because/thinking-that they have got that ability. We, on the other hand, have accepted from the beginning that we cannot do anything on our own to become eligible for mOksham, we have fallen on perumAn‘s feet and have told him that we don’t have anything to show for becoming eligible – so since now it is perumAn who is taking the efforts to provide us mOksham, we are assured of it; but the dhEvas / rishis – they are trying with their own ability so it would take them a long time before they get mOksham.

{ முமுக்ஷுப்படி – ஒரு பலத்துக்கு அரிய வழியையும் எளிய வழியையும் உபதேசிக்கையாலே, இவை இரண்டுமொழிய பகவத் ப்ரஸாதமே உபாயமாகக் கடவது / mumukshuppad – oru palaththukku ariya vazhiaiyum eLiya vazhaiyum upadhEsikkaiyAlE, ivai iraNdumozhiya bhagavath prasAdhamE upAyamAgak kadavadhu. }

(Also we are not supposed to go for other means (karma/gyAna/bhakthi) for getting mOksham; only saraNAgathi is prescribed for us srIvaishNavas because it is against the svarUpam (our true nature) to try on our own even if we would be able to. Doing saraNAgathy is also not the ‘means’, it is only an acceptance that He is the means.)

kingiNi vAich cheidha thAmaraip pUp pOlE

(please open your eyes) like the lotus that blossoms when seeing the sun; these flowers blossom seeing our desperation; like how it slowly blossoms;

our desperation is like the sun, and you eyes are like the lotus – please open seeing our desperation.

sengaN – your beautiful reddish eyes

red due to your affection towards us. Even that flower is not as red/beautiful as his eyes, so they use the word as a metaphor.

siRuch chiRidhE

unlike flooding by suddenly opening a dam, the force of your kindness which we cannot withstand if it is available all at once, open your beautiful eyes slowly.. slowly..

We want to enjoy from the beginning the whole process of your opening your beautiful eyes;

we are like dry land which needs to be watered slowly and steadily.

svApadhEsam: please elevate us step by step; begin with:
– remove our dhEhAthmAbhimAnam (thinking of dhEham as Athma – attachment/priority to physical comforts),
– as we accept it (accept this effort of yours), remove our svasvAthanthriya abhimAnam (thinking that we are independent of emperumAn),
– as we accept it, do anya sEshathva nivruththi (getting rid of subservience to others),
– as we accept it, remove sva sEshathvam (kaivalyam – enjoying our own AthmA only),
– as we accept it, remove svarakshaNE sva anvayam (thinking that we can do things to protect ourselves),
– as we accept it, remove us from upAyAntharam (using other means like karma/gyAna/bhakthi yOgams, or other ways, to reach Him),
– as we accept it, make us come to you as the only means (to reach you),
– as we accept it, remove the thought in us that when we carry out activities in our life it is because of our efforts only,
– as we accept it, make us be a parathanthran,
– as we accept it, make us immersed in all of His divine characteristics (ஸமஸ்தகல்யாணகுணங்கள்),
– then create anubhavajanitha prithikAritha kainkaryam (doing kainkaryam out of affection that came out of experiencing him),
– and then remove the thought of doing that kainkaryam for own enjoyment.
— In the next phrase of the pAsuram when they say ‘after you open your eyes just enough’ – it means that ‘after we reach such stage here’. To a dhEhAthmAbhimAni it would not work if He tries to grant parama bhakthi straight away, would it?

em mEl vizhiyAvO – would you open your eyes and see us?

Like how desperate one would be when rains came for the dry land, like how the sAdhaga bird would hope to get rain water (it drinks only rain water direct when the rain drops falling from the sky), they are hoping for his blessings. {thurisaRRuch chAdhakam pOl nAthan thandhu aruLE pArththiruththal kOdhil adiyAr guNam – gyAna sAram (2)  / துரிசற்றுச் சாதகம் போல் நாதன் தனதருளே பார்த்திருத்தல் கோதிலடியார் குணம் – ஞான ஸாரம் (2)}

Would you please give us parama bhakthi after we reached the stage as above?

thingaLum Adhiththiyanum ezhundhAr pOl

Adhiththiyan – sun – hot – your enemies cannot go near you

thingaL – moon – nice – your adiyArs find it nice and wonderful to approach you; they find the moon (un)comfortable when they miss you.

Even though perumAn was fighting hiraNyan, he was kind to his son prahlAdhan. perumAn considered hiraNyan as enemy only because hiraNyan was troubling his bhakthan. bhattar said: Even while the mother lion is fighting with an elephant it would be kind to its cub that is drinking milk from her.

Also means, to remove our inner darkness (sun), and to make us feel better after having gone through separation from you (moon).

angaN iraNdum kOndu

the sun and moon are not comparable to your anger and blessing; so they stop comparing and mention his eyes itself – am kaN – beautiful eyes; with your wonderful eyes (please see us)

As he opened just enough for them to to be able to bear it (where they had said siruch chiRidhE), they ask him to look at them with both his eyes.

iraNdum kONdu – see with both the eyes – emphasizing with ‘both’ to imply that He should see them fully with all of his kindness and love. (“நான் என் ரெண்டு கண்ணால பார்த்தேன்” / I saw with both my eyes).

engaL mEl

See us – we who became desperate without your looking at us

nOkkudhiyEl

IF YOU see us – it is not possible with our efforts – You with your efforts please see us and accept us.

engaL mEl sAbham izhindhu

sAbham – curse, or, what we HAVE to go through – because of your playing with us but leaving us and hiding; and we cannot tolerate your absence. Separation from you is our problem; since this trouble is having to be undergone, they use the word ‘sAbham’.

With your sight falling on us, our troubles from samsAram will go away;

With those two beautiful eyes if you see us slowly but fully, our troubles will go away.

They mention thrice – em mEL, engaL mEL, engaL mEl in this one pAsuram itself (lines 5, 7, and 8) – the ’em’ (we) in these lines relate to us who have got ‘poi ninRa gyAnamum, pollA ozhukkum, azhukkudambum’ (thiruviruththam 1).

ElOrempAvAi – O girl, think about this and follow our path.

In this pAsuram, after krishNan opened his eyes, they told him that they came to get his blessings to serve him forever.

We were having svAthanthriyam the size that of great kings and emperors.
After great difficulty we have lost all that and are here falling on your feet – ananyArha sEshathvam.
If you would please slowly but fully open your kind eyes to look at us and give your blessings,
then we will get the ever-lasting opportunity to always do kainkaryams to you.
We request Him to allow us to do kainkaryam to Him and Him only, so that we don’t gain svAthanthriyam after doing kainkaryam (not having the feeling that We Did It).


 

English translation raghurAm srInivAsa dhAsan

archived in http://divyaprabandham.koyil.org