Category Archives: thiruppAvai

thiruppAvai – 24 – anRu ivvulagam

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

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

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

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

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

padha padhArtham

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


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.


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.


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


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.


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

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

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

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

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

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

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

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

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

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

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

English translation raghurAm srInivAsa dhAsan

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thiruppAvai – 23 – mAri malai muzhainjil

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srImathE satakOpAya nama:
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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.

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

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

padha padhArtham

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


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.


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


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.


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;


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

yAm vandha kAriyam ArAyndhu aruL

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

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

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

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

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

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

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

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

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

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

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

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

ElOrempAvAi – commit and follow our ways.

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

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

English translation raghurAm srInivAsa dhAsan

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thiruppAvai – 22 – angaNmA gyAlaththu

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

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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).

அம் கண் மா ஞாலத்து அரசர் அபிமான
பங்கமாய் வந்து நின் பள்ளிக்கட்டிற்கீழே
சங்கம் இருப்பார் போல் வந்து தலைப்பெய்தோம்
கிங்கிணி வாய்ச்செய்த தாமரைப் பூப்போலே
செங்கண் சிறுச்சிறிதே எம்மேல் விழியாவோ
திங்களும் ஆதித் தியனும் எழுந்தாற்போல்
அம்கண் இரண்டும் கொண்டு எங்கள் மேல் நோக்குதியேல்
எங்கள் மேல் சாபம் இழிந்தேலோர் எம்பாவாய்.

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.


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 dhivya prabandhams), and they came and surrendered to you even while being kings; kUraththAzhvAn surrendered to emperumAnAr even when having everything (gyAnam, lineage, wealth). kulasEkarAzhvAr 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 their pArathanthriyam (because it is very hard for such great kings), 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, because it is now 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 / mumukshuppadi – 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, i.e., thinking that we can do some of the things He has forbidden, and that we need not do some of the things He has commanded us to do),
– as we accept it, do anya sEshathva nivruththi (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 manage to 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 (subservient to Him),
– as we accept it, make us immersed in all of His auspicious qualities (ஸமஸ்த கல்யாண குணங்கள்),
– then create anubhava-janitha 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 a dry land, like how the sAdhaga bird would hope to get rain water (it drinks only rain water direct when the rain drops fall 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 which 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


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].

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 at 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

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thiruppAvai – 21 – ERRa kalangaL

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

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Since krishNan did not get up and open the door even after everyone tried, nappinnai pirAtti tells gOpikAs that she will also join them and plead to krishNan, to wake Him up and to enjoy Him, if they have come here for bhOgam with krishNan.

In this pAsuram they list what those who are lost to his beautiful guNams would say, and ask him to wake up.

ஏற்ற கலங்கள் எதிர்பொங்கி மீதளிப்ப
மாற்றாதே பால்சொரியும் வள்ளல் பெரும் பசுக்கள்
ஆற்றப் படைத்தான் மகனே அறிவுறாய்
ஊற்றம் உடையாய் பெரியாய் உலகினில்
தோற்றமாய் நின்ற சுடரே துயில் எழாய்
மாற்றார் உனக்கு வலி தொலைந்து உன் வாசற்கண்
ஆற்றாது வந்து உன் அடி பணியுமா போலே
போற்றியாம் வந்தோம் புகழ்ந்தேலோர் எம்பாவாய்.

eRRa kalangaL edhir pongi mIdhaLippa
mARRAdhE pAl soriyum vaLLal perum pasukkaL
ARRap padaiththAn maganE aRivurAi!
URRam udaiyAy! periyAy!
ulaginil thORRamAi ninRa sudarE! thuyil ezhAi
maRRAr unakku vali tholaindhu un vAsaRkaN
ARRAdhu vandhu un adi paNiyumApOle
pORRi yAm vandhOm pugazhndhu ElOrempAvAi

padha padhArtham

vaLLal – generous
perum pasukkaL – big cows
pAl soriyum – can produce out milk
ERRa kalangaL – (such that) all the containers placed to get the milk (that is produced out automatically)
edhir pongi – get filled out
mIdhu aLippa – and pour outside
mARRAdhE – without any break;
ARRap padaiththAn maganE – son of such a person having such cows
aRivuRAi – please wake up (thiruppaLLi uNara vEnum / தி்ருப்பள்ளியுணரவேணும்)
URRam udaiyAy – vEdhas which are the top most reference/pramAnam talks about your having the determination / enthusiasm
periyAy – (you) having the greatness (which the vEdhAs are not able to completely determine)
thORRam Ay ninRa – did avathAram (for everyone to see)
ulaginil – in this world
sudarE – and are very bright in appearance
thuyil ezhAi – please wake up from sleep;
mARRAr – your enemies
unakku vali tholaindhu – lose (their) strength because of you
ARRAdhu vandhu – came without any other place/person to go to
un vAsal kaN – to the entrance of your thirumALigai (house)
un adi paNiyum A pOlE – and be praying unto your divine feet, (in the same way),
yAm – we
vandhOm – have come and reached (your thirumALigai entrance)
pugazhndhu – praising (you)
pORRi – and doing mangaLAsAsanam (to you)


ERRa kalangaL edhir pongi mIdhaLippa

Any container kept under it will get filled up so quickly; there may be a limit to the number of containers, but there is no limit to the milk from them; it would even fill the sea; these cows have been touched by krishNan and they are like him – krishNan would bless everyone; it is their mistake if someone doesn’t accept it well; He wants everyone.

ERRa kalangaL – sishyAs who are amicable to receive upadhEsam (advise/rahasyams); he who is qualified to receive; qualification – the thought that He is the means.

edhir pongi mIdhaLippa – sishyas have gained full knowledge due to AchAryan, such that the knowledge pours out to the extent that people would say they are better than AchAryan himself.

This makes AchAryan say to sishyan like – “vaLarththadhanAl payan peRREn varugavenRu madakkiLiyaik kai kUppi vaNanginALE – வளர்த்ததனால் பயன் பெற்றேன் வருகவென்று மடக்கிளியைக் கைகூப்பி வணங்கினாளே“.

(kAnchi swAmi’s): Even after arjunan was convinced during gIthai, bhagavAn kept him listening and continued the flow of upadhEsam. Arjunan did not say ‘don’t continue’, so krishNan used that as acceptance and continued.

maRRAdhE pAl soriyum

Even if someone does not put the container, it would not hesitate – would continue giving milk.

Even when a sishyan/bhakthan is not interested, AcharyAn/perumAn would continue giving their blessing/knowledge.

AchAryas follow and advise what they heard from their AchAryas, they do not change (mARRAdhE).  munnOr mozhindha muRai thappAmal kEttu / முன்னோர் மொழிந்த முறை தப்பாமல் கேட்டு பின்னோர்ந்து

vaLLal perum pasukkaL

Cows are not helping just a few, but helping as if doing for nandhagOpa’s own benefit. Like how krishNan made it easy for women and girls to hug him;

these cows are obedient like krishNan;

perum pasukkaL – with krishNan’s touch they are also big – like krishNan; like sathrunjayan the elephant of chakravarthy thirumagan. AzhwAr says ‘sirumAmanisar‘ in thiruvAimozhi 8-10-3.

perumAn thinks his adiyArs are vaLLal (udhArar / generous) for allowing Him to get the name that he gives everything that his adiyArs pray for. Someone who is always looking to provide thadhiyArAdhanam would praise if someone is available to eat.

vaLLAl – AzhwAr => enakkE thanaith thandha kaRpagam – He provided gyAnam to me, he attracted and made me His, and now He is thankful to me as if adiyEn did all these for Him.

ARRap padaiththAn

nandhagOpa, who has got fulfilling wealth (that is krishNan);

wealth of countless number of cows. We could count His kalyANa guNams, but not nadhagOpa’s cows.

ALavandhAr had lots of wonderful sishyas like periya nambi, thirumalai nambi, thirukkOshtiyUr nambi, thirumAlaiyANdAn, and more. So did piLLai lOkAchAriar.

padaiththAn maganE

The wealth nandhagOpa got working hard, krishNan got because of his birth to him.

maganE – calling krishNan who is the son (to get up).

krishNan is happy to be known as a son and not as nArAyaNan. pUrvAchAryArs also call perumAL as chakravarthy thirumagan because that is how He liked to be called. He enjoys saulabhyam (simplicity) more than parathvam (supremacy). Since as nArAyaNan He does not have a father (தான் தோன்றித்தனம்), he is more happy to be associated with the father he got during his avathAram.

[maganE – refers to an AchAryAn. ARRap padaiththAn is AchAryAn’s AchAryAn (periya swAmi)].

AchAryAn becomes so much happy if his sishyan shows greater gyAnam and anushtAnam; emperumAnAr -> AzhvAn (example, while returning from kAshmIr), mudhaliyANdAn, and piLLAn embAr -> bhattarbhattar->nanjIyarnanjIyar->nampiLLai …. maNavALa mAmunigaL who was the only AchAryAn who was in a position to learn ALL of their pUrvAchArya’s granthams, because of which namperumAL waited till then, and wanted to be mAmunigaL‘s sishyan.

edhir pongi-> sishyar knowing and following more than his AchAryAn.]


Since He is in yOga nidhrA it is easy to awaken him (not actually sleeping, but enjoying about the innocent gOpikAs that he already befriended, and deeply thinking about any remaining gOpikAs).

He thought, ‘these cows were there even before I came here, they are saying that they are like this because of my birth; does this say anything great about me’, and so he was lying down and not moving.

Also they thought that he might think that they are talking about some other gOpar who owns a lot of cows; so they decide to talk about his greatness in other ways..

URRam udaiyAy

you who is identified in the vEdhas; whom yasOdhai is fond of;

when you wanted to accept vibhIshaNan, you convinced mahArAjar (sukrIvan) and others, and accomplished that.  vibhIshaNan is like anRu InRa kanRu (new calf born on that day) so he was more determined to accept him, against mahArAjar.

[AchAryAns’ enthusiasm to teach their sishyas]


how much ever vEdhas tried to explain you fully, they finally gave up – you are bigger than anything.

Even after doing everything for your saraNAgathas, you look as if you did not do much; as if it is your pleasure/opportunity; blesses us with the greatness that matches his greatness.

ulaginil thORRamAi ninRa

but without just stopping with the knowledge that no one can fully explain about you as said in the vEdhas, you decided to come to this world to help the samsAris, for sAdhu parithrANam, as you said ‘sambhavAmi‘. You came to this world for everyone to see.

You not only are, but you also make it famous about being, partial to those who surrendered to you;

Like how you were partial to pANdavas because they depended on you and you made that clear to dhuryOdhanan and his people and to this world.


this guNam (characteristic) of yours shows brightly as/after you came to this world, unlike that of samsAris’ births which make AthmAs more and more covered with karmAs.

thuyil ezhAi

please wake up, don’t let your wonderful guNam sung as above become dull because of your sleep.

mARRAr unakku vali tholaindhu un vAsal kaN vandhu adi paNiyumA pOlE

maRRAr – your enemies, that is those who are enemies of your devotees

vali – strength

You make your enemies lose their strength and come fall on your feet; they would not want to go back after seeing you. They may die and thus be saved (from further agony / to go to next birth/moksham, etc).

We are lost to your beauty and guNams, and we also come and fall on your feet; but we cannot be saved if you don’t show us your face;

svApadhEsam – we are lost to your sEshithvam (lordship), got rid of dhEhAthbhimAnam (giving importance to dhEham as if it is AthmA), svasvAthanthriyam (behaving as if independent of you), anya sEshathvam (serving others), svAdhIna-karthruthva-bhOkthruthvam (independent efforts and self enjoyment), upAyantharam (using other means to reach you), and upEyAntharam (aiming for other benefits/goals); even if you ask us to take up any of these again, we think of the sadness/emptiness of it all and say “we don’t want them”, and come to the entrance of your thirumALigai, and say you are all kinds of means and goals for us, and so praise your lotus feet, and we came to do mangaLAsAsanam to you and surrender to you.

Also, people of other philosophies lose their strength after debate with sampradhAya AchAryas and come to their thirumALigai.


Singing thirupallaNdu for you (may you live forever).  We came like periyAzhwAr.

yAm vandhOm

Like how he (periyAzhvAr) did not worry about his living but sang for you, we also did not worry that we should wait for you to come and bless us, but we came here to see you; we could not wait in our place because we could not bear the separation.


(we came) while praising your guNams that made us lose to you.


English translation raghurAm srInivAsa dhAsan

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thiruppAvai – 20 – muppaththu mUvar

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

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Based on what the gOpikAs requested in the previous pAsuram, nappinnai pirAtti tries to get krishNan to go and open the door, but He doesn’t move. So they tell pirAtti – He does not belong to Himself, you are the one for Him and us, you please get us the krishNa anubhavam.

முப்பத்து மூவர் அமரர்க்கு முன் சென்று
கப்பம் தவிர்க்கும் கலியே துயில் எழாய்
செப்பம் உடையாய் திறல் உடையாய் செற்றார்க்கு
வெப்பம் கொடுக்கும் விமலா துயில் எழாய்
செப்பென்ன மென்முலைச் செவ்வாய்ச் சிறுமருங்குல்
நப்பின்னை நங்காய் திருவே துயில் எழாய்
உக்கமும் தட்டொளியும் தந்து உன் மணாளனை
இப்போதே எம்மை நீராட்டேலோர் எம்பாவாய்.

muppaththu mUvar amararkku mun chenRu
kappam thavirkkum kaliyE thuyil ezhAi
seppam udaiyAy thiRal udaiyAy!
cheRRArkku veppam kodukkum vimalA! thuyil ezhAi
seppenna men mulaich chevvAich chiRu marungul
nappinnai nangAi! thiruvE! thuyil ezhAi
ukkamum thattOLiyum thandhu un maNALanai
ippOdhE emmai nIrAttu ElOrempAvAi

padha padhArtham

kaliyE – O the strong kaNNa!
mun chenRu – who goes voluntarily/early (before any problem comes)
muppaththu mUvar amararkku – for all the dhEvas (muppaththu mukkOti dhEvas – 33 crore)
thavirkkum – and remove
kappam – (their) fear,
thuyil ezhAi – please wake up;
vimalA – Oh the pure one!
seppam udaiyAy – (who is) honest (in protecting the devotees)
thiRal udaiyAy – (and) strong (to destroy the enemies of devotees)
kodukkum – (and who) can give
veppam – hardship
seRRArkku – to the enemies,
thuyil ezhAi – get up from your bed;
nappinnai nangAi – O nappinnai pirAtti!
thiruvE – who can equal periya pirAtti!
men mulai – (who has got) soft breasts
seppu anna – like a golden pot,
sevvAi – (and) reddish mouth/lips
siru marungul – (and) tiny waist,
thuyil ezhAi – get up from the bed;
thandhu – give (us)
ukkamum – fan (Ala vattam, required as part of nOnbu)
thattu oLiyum – and mirror
un maNALanai – and (give) Him too who is your nAthan,
nIrAttu – (and) bathe (i.e., krishNA anubhavam)
emmai – us
ippOdhE- right away.


muppaththu mUvar

muppaththu mukkOti dhEvar (33 dhEvA types like aSvini kumAras; 33 crore dhEvas); will you help only when it is these many numbers? Would you not bless and be with us if the number is 5 lakhs? (number of families of gOpikAs in thiruvAyppAdi)

Would you not help those who are desperate to be with you?

Would you help only those who wake you up and get you hurt by arrows (chakravarthy thirumagan), would you not wake up for us who are fond of just seeing your beauty?

[ mup-paRRu-mUvar – paRRu -> desires/wants. People with one of three types of desires – aiSvaryArthi – desires wealth; kaivalyArthi – desires enjoyment of his own AthmA only; and prapannan – desires perumAn only. ]

amararkku  – for dhEvas

What is the point of helping only those who don’t have death? Should you not be helping us who would die out of desperation when you don’t see us?

Would you only help dhEvas and others who come to you whenever they have some problems? Would you not help us innocent gOpikAs who want nothing but doing kainkaryam?

[ AthmA never dies, so ‘amarar’ refers to jIvAthmAs too]

mun chEnRu – mun -> before/voluntarily

you would go by yourself and help them even before they feel the pain; we are feeling the pain in our hearts because of missing you and can you not open the door for us?

Will you only walk for those who wanted a piece of land? (achith).  Would you not walk and open the door for us who want a view of your beautiful divine face?

You stood in the front during kurukshEthra – even in the front of great arjunan, as his charioteer.

AchAryas go by themselves to sishyas for the well-being (gyAnam) of sishyas and their families. emperumAnAr goes by Himself to a sishyan if the sishyan is not attending upadhEsams properly.

The story about rAmAnujar walking 18 times from kOvil (srIrangam) to thirukkOshtiyUr is well known; but thirukkoshtiyUr nambi, his acharyan, walked many times from thirukkOshtiyUr to srIrangam to meet srI rAmAnujar :

– sometimes to teach him rahasyams,

– once when rAmAnujar‘s food was poisoned by some people who did not like his reforms in the temple, he went on a fasting – as he continued that for more than 3 days, thirukkOshtiyUr nambi came rushing to srIrangam – when rAmAnujar received him near the shores of the river in the hot sand and fell on his AchAryan’s feet – nambi did not ask him to get up for quite long… rAmAnujar was waiting for nambi to tell him to get up, so he continued prostrating down in the hot sand… seeing this, rAmAnujur’s sishyan kidAmbi AchhAn jumped under rAmAnujar to save him from heat of the sand and raised objection to nambi.. Upon hearing his words, nambi became very happy! He said that he waited so he could identify someone who is very concerned about rAmAnujar‘s well being; and nambi asked kidAmbi AchchAn to be in charge of preparing safe food for emperumAnAr from then on….

nambi arranged for thirumAlai ANdAn to teach the meanings of thiruvAimozhi to emperumAnAr; but since rAmAnujar was giving different meanings to some of the pAsurams of thiruvAimozhi while attending thirumAlai ANdAn’s kAlakshEpam, thirumAlai ANdAn got upset and stopped the kAlakshEpam for him.. Again, nambi came from thirukkOshtiyUr to srIrangam, and convinced thirumAlai ANdAn that he himself has heard those meanings from their AchAryan ALavandhAr, and also convinced him that like how krishNan went to sAndhIpani for learning, it is just a formality that emperumAnAr is our sishyar, said thirukkOshtiyUr nambi.

– There are many more such vaibhavam about how AchAryas ‘chenRu’ (went themselves and) took care of their sishyas (maNakkAl nambi -> ALavandhAr; kUra kuLoththama dhAsa nAyan -> thiruvAimozhippiLLai, etc)

kappam thavirkkum

kappam – kampam – shivering out of fear

You helped dhEvas (who lost their place to asurAs), rid their fear; would you not help us little gOpikAs to avoid our shivering? Would you help only dhEvas who wanted to get rid of their sadness? Would you not help us who wanted to see you get rid of your sleep?

[ AchAryan helps sishyas having the above three types of desires by highlighting the wrongs of those types: For aiSvaryArthIs he advises not to follow achith (matter); for kaivalyArthis he advises that perumAn is much much greater than the jIvathmA; For prapannas? What do prapannas need to avoid? He advises that prapannas should do kainkaryam but avoid thinking that it is for her/his own happiness; prapannas should do kainkaryam for perumAn‘s happiness only (may become happy at seeing perumAn‘s happiness [padiyAyk kidandhu un pavaLa vAi kANbEnE / படியாய்க் கிடந்து உன் பவள வாய் காண்பேனே.])


Your smartness and style (மிடுக்கு); your strength; for the poor and innocent gOpikAs like us, that is what is lovable;

that is our protecting wall;

thuyil ezhAi

For dhEvas it is their comfort and their places (heaven, etc) that are important; for us it is your waking up and opening the door that is important.

seppam udaiyAy

you who has the protection – you are our protection; you are protected by AzhvArs (chankam, chakram; AzhvArs); You being honest;

thiRal udaiyAy

you had promised not to peruse weapon in the war against kauravas; but when bhIshmar hit arjunan, you forgot about the promise and got bhIshmar into the bed of arrows; you made day as night to give advantage to pANdavas; You may show all your smartness to them, but is it fair to show that on us poor little gOpikAs who just want to be with you?

seRRArkku veppam kodukkum

seRRAr – enemies; there is none equal to or above Him; His enemies: none; but those who are his devotees’ enemies are His.

veppam kodukkum – will create fear in His enemies’ hearts.

kodukkum vimalA

kodukkum – kind in giving everything to His adiyArs.

vimalan – pure heart; honest – gives the best to His adiyArs – He gives Himself to them; gave trouble to dhuryOdhanan; gave Himself to arjunan (and gave SrI bhagavath gIthai).

thuyil ezhAi

They are saying again ‘thuyil ezhAi’ in this pAsuram as they are very desperate to see kaNNan.

Please wake up. No need of throwing arrows for us, just wake up.

seppenna menmulai

Since He did not make any movement, they again ask nappinnai pirAtti (purushakAra bhUthai [who can make perumAn realize His duty of being kind to us, and get Him and us together]).

She (nappinnai pirAtti) is the reason that He is not showing interest in us gOpikAs – being with Her is His life; (seppu) where He saves all His good things. Her mountainous chest is where this lion lives in. Like how it is not easy to get jewels/money kept inside a container, it is hard to get kaNNan out of pirAtti’s chest (mA kadal nIr uLLAn, malarAL thanaththu uLLAn (mUnrAm thiruvanthAdhi)).

menmulai – refers to bhakthi and affection. Like a mother’s affection towards her children.

Now they talk about the places where He gets trapped / where He is usually found :


With the beautiful lips by which she gets kaNNan for Herself; kaNNan fought with the bulls to marry nappinnai so that He can enjoy her smile and lips; sem pavaLath thiraL vAyan lost to these lips of hers;

vAi refers to gyAnam.

siru marungul

nappinnai with waist so slim that one has to guess it exists based on other parts above and below the waist; ‘osindha nuNNidai mEl kaiyai vaiththu‘ (thiruvAimozhi).

marungul refers to  vairAkyam (detachment/renunciation) – determination to ‘not have much’ (like the waist) of desire on other things than kainkaryam to perumAn.

nappinnai nangAi

One who is complete in all the wealth, all the wealth we mentioned and failed to mention.


nappinnAi, it is because of you that His greatness is shining.

He is caught in your beauty and is finding it hard to get out of it to save us.

We are calling you with the name of periya pirAtti (thiru / SrI)– we want you to help us like how She helps us to reach Him; Like how She did not have to sleep in a womb for 10 months, we want you also not to be sleeping (now).

“I am not sleeping; I am thinking about how to get Him up and give to you. Tell me why I need to get up and what I need to do for you”

“so then here are what we need:”

ukkamum thattOLiyum

ukkam – Ala vattam (hand-held fan)

thattu oLi – mirror

also paRai (instrument),

and other equipment needed for our nOnbu.

[AchAryan gives us upadhEsam to reduce the angst of Athman, and the upadhEsams act as clear as our seeing the face in a mirror]

Also implies removal of ahankAra mamakAram (me/mine) in kainkaryam, and svarUpa gyAnam.

un maNALanai

(also (by-the-by) give your sweet husband) (include Him in the list of things to give us)

Your husband who obediently follows and does all the chores for you just by looking at the place you look towards with your raised eyebrows – we need your nice husband also as part of nOnbu.

[AchAryan’s nAthan is perumAn, we ask AchAryan too to give perumAn]

They are asking for krishNan as if He is equivalent to a fan, a mirror, or an instrument. When visvAmithrar asked chakravarthy to send perumAL with him to fight with the rAkshasas, vAlmiki says that with the advice of his AchAryan vaSishtar, this chakravarthy ‘gave’ perumAL to the rishi – as if He is an achith (thing/non-sentient) – both of these imply that perumAn makes Himself so easily available to His adiyArs.


we cannot wait for some other time; now itself;

emmai – us

They are pointing to their bodies that are destitute because of not seeing kaNNan; though they differentiated the (representative number of ) 10 gOpikAs with ‘pEyp peNNE‘, ‘nAyagap pEN piLLAi‘, etc., they are united and one here (emmai) when it came to having nIrAttam with kaNNan.


Please let us enjoy with krishNan; what they are happy about is krishNan – the one that nappinnai gives to them. When krishNan’s beauty and affection is there, they are happy that it is nappinnai who gave Her krishNan to them.

[Immediately help us to get AchArya abhimAnam (liking by / blessing from, AchAryan)]

In this pAsuram ANdAL wakes up krishNan and nappinnai; she requests nappinnai to give the items used for nOnbu and also give krishNan and let them enjoy with Him. She goes through nappinnai as per the norm of getting the help of AchAryan/devotees to reach out to emperumAn.

English translation raghurAm srInivAsa dhAsan

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thiruppAvai – 19 – kuththu viLakkeriya

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

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As she (nappinnai) tried to get up to open doors for gOpikAs, krishNan thought “She shouldn’t open the doors for my adiyArs”, and so He hugged Her and did not let Her get up. gOpikAs ask krishNan to please get up. But He doesn’t, so they ask nappinnai again to come and open the door for them. Both of them are important to adiyArs (devotees).

குத்து விளக்கெரிய கோட்டுக்கால் கட்டில் மேல்
மெத்தென்ற பஞ்ச சயனத்தின் மேல் ஏறிக்
கொத்தலர் பூங்குழல் நப்பினை கொங்கை மேல்
வைத்துக் கிடந்த மலர் மார்பா வாய் திறவாய்
மைத்தடம் கண்ணினாய் நீ உன் மணாளனை
எத்தனை போதும் துயிலெழ ஒட்டாய் காண்
எத்தனையேலும் பிரிவு ஆற்ற கில்லாயால்
தத்துவம் அன்று தகவேலோர் எம்பாவாய்.

kuththu viLakkeriya kOttukkAl kattil mEl
meththenRa pancha sayanaththin mElERi
kOththalar pUnkuzhal nappinnai kongai mEl
vaiththuk kidandha malar mArbhA vAi thiRavAi
maiththadam kaNNinAi nI un maNALanai
eththanai pOdhum thuyil ezha ottAi kAN
eththanaiyElum piRivARRagillAyAl
thaththuvam anRu thagavu ElOrempAvAi

padha padhArtham

kuththu viLakku – (with bright) lamp
eriya – lit up
pancha sayanaththin mEl ERi – climbing on to the mattress made of cotton
kOdu kAl kattil mEl – on the bed with legs made of elephant tusks,
meththenRa – and very soft,
vaiththuk kidandha malar mArbhA – O (krishNA) you have placed your broad chest
kongai mEl – on the divine chest
nappinnai – of nappinnai
koththu alar pU kuzhal – who is having hair that holds bunches of flowers,
vAi thiRavAi – open the mouth and talk;
mai thadam kaNNinAi – Oh (nappinnai) who is having broad eyes decorated with mai (kAjal)
nI – you are
ottAi kAN – not agreeing
thuyil ezha – to wake up
un maNALanai – your husband kaNNan
eththanai pOdhum – even for a second;
pirivu ARRagillAyAl – you are not able to tolerate separation from Him
eththanaiyElum – even for a short time;
thaththuvam anRu – (this) is not according to your svarUpam (your true nature)
thagavu anRu – and it is not matching your true behavior.


kuththu viLakkeriya (with the lighted lamps)

While we are desperately waiting here, you (nappinnai) are having krishNAnubhavam. Unlike we who had to wait for elders to give permission (for nOnbu, krishNAnubhavam), (you) without any worry about the dawning day, without having to look for dark for going with krishNan (naLLirutkaN ennai uyththidumin – nAchiAr thirumozhi – 12-3); you are enjoying with krishNan making this morning as a night; and with lighted lamps, you are lying in bed looking at krishNan’s face – what a wonderful opportunity for you!

(viLakku – gyAnam)

kOttukkAl kattil mEl

This bed is made of tusks of kuvalayApIdam; as a brave wife of krishNan you cannot sleep in any other bed; unlike us who have to search for Him all over brindhAvanam, you are with Him inside the house in the bed without any shyness. This is a great blessing for you!

kattil – instead of saying to imply the bed’s greatness using respectful words like ‘thiru paLLik kattil’ they say just ‘kattil’ – due to their belonging to cowherd clan (ஜாதிப் பேச்சு).

svApadhESam ==> The wild elephant is the ‘me/mine’ in us. The four legs of the bed relate to four types of this ahankAram 1) – sEshathvE karthruthvam (when thinking that we are the only good devotee who worships emperumAn; and we do it for our own benefit only); 2) gyAthruthvE karthruthvam (when thinking only we have got a better knowledge about emperumAn); 3) karthruthvE karthruthvam (when thinking that we are solely capable and responsible for doing tasks); and 4) bhOkthruthvE karthruthvam (when enjoying for our own sake).


While we are desperately waiting here, you are enjoying about the inner size and outer size of the mattress, and it is fitting you, and you are sleeping happily!

pancha sayanaththin mElERi

mattress made of soft cotton; decorated with five colors; bed having the five attributes, being beautiful, cozy, fragrant, wide, and warm.

Like in srI vaikuNtam how we would step on your bed to climb and come to you, should you not wish for us to climb on this bed and come to you?

While we are waiting, shouldn’t you feel the bed to be uncomfortable for you krishNa? Parents won’t be comfortable in the bed that the kids did not jump and play on;  you would not be comfortable in your bed if we don’t come sit on your lap – like in srI vaikuNtam; there also, you will ask “kOsi?” (Who are you?) and we will say “aham brahmAsmi” (I am brahmam – i.e., your (bhagavAn’s) body).

svApadhESam==>The four types of ahankAram are removed when we (climb) learn and follow AchAryan’s words related to artha panchakam thus softening us like the mattress.

koththalar pUnkuzhal nappinnai

nappinnai with beautiful flowers in her thick hair; they blossom due to the contact with her hair – she is vAsam sei pUnkuzhalAL (thiruvAimozhi 10-10-2) – her hair gives fragrance to the flowers; whereas, we said ‘malar ittu nAm mudiyOm‘ (won’t wear flowers) while doing nOnbu.

nappinnai kongai mEl vaiththuk kidandha

He has kept her divine breast on Him; or, He has kept his face on Her divine breast – and sleeping happily instead of trying to open the door. (thiruppAvai thaniyan also mentioned how ANdAL woke him up at this time).

breast -> bhakthi / love for Him.

malar mArbha

They are addressing krishNan.

The safety She gets from His broad and soft chest. His chest is so broad that Hers feels so small (like in ‘muRRAra vana mulaiyAL pAvai [thirunedunthANdakam-19]); He feels happy like a flower blossoming, and His chest becomes even bigger because of Her breasts felt on His chest. That is, He gets multiplying happiness to see our love for Him.

If we say that His chest becomes bigger He becomes happier etc., would it not contradict with what vEdhas say, that He (brahmam) does not change, it is complete, etc.? The meaning of those words in SRuthi is that He does not have such characteristics like us. If He does not melt for adiyAr’s bhakthi, that would become a drawback for Him – He would be no different than a stone, isn’t it?

This is the key phrase of the pAsuram’s actual meaning.

{malarndha mArbu of perumAn: perumAn‘s wide chest indicates His kind heart for His adiyArs. First, pirAtti argues for us with perumAn and makes Him accept us in spite of our pApams. This was in the previous pAsuram – pirAtti has got a kind heart for us. Once perumAn accepts adiyArs, even if pirAtti argues with Him saying that we did a lot of pApams and so He should leave us, perumAn would beg/argue with pirAtti in order to keep us with Him. He would say that if He accepted someone who did not do any pApam then what would be great about that.. only if He accepted people like us with pApams would His greatness be visible. He would go another step further and say that whatever we did is not pApam at all! It is like the kids would be quiet and obedient when they go to a house of someone else – but they would do all sorts of mischief only under the shadow of their parents in their house – likewise, these are all our children, whatever they do is within the support of our shadow… so don’t make it a big issue, let them be with me…. says perumaL. (mumukshuppadi: sErppArE pirikkum pOdhum vida mAttAdhE rakshikkiRa ennai.. / முமுக்ஷுப்படி: சேர்ப்பாரே பிரிக்கும் போதும் விட மாட்டாதே ரக்ஷிக்கிற என்னை..). That is why ANdAL says here, that pirAtti’s chest seems small when she is hugging perumAL – His kindness is so big.

(One more thing.. pirAtti is nudging perumAn to leave us – this is only to test Him to make sure that He accepted us out of His own affection and not just because pirAtti recommended us first. When perumAn pleads to Her that He would not leave us, then She becomes extremely happy and confident – similar to how one would shake a pole after setting it to stand on the ground – they shake not to pull it out but to make sure it is going to stay strong). }

What is said for nappinnai being with krishNan is applicable for all jIvAthmAs.

vAi thiRavAi

(krishNa!) Please open your mouth and say at least one word in your strong voice; without wishing for anything else we are waiting for you to get up, can you not say even a word? If she is not allowing you to get up, can you not say ‘mAsucha:‘ from your bed?

maiththadam kaNNinAi

When He tried to say something to them, nappinnai pirAtti is now taking turn to say, ‘You did not allow me, now why are you trying to open the door?”, and with this signal from Her eyes She is shutting His mouth; doing ‘vAi vAi‘ (literal: mouth, mouth) -> (like, ‘chup! chup! in hindi, or, like ‘zip your mouth’).

Now He is in the middle of a beautiful and wide sea that is nappinnai – only when He sees the end/shore would He be able to see us; we who said ‘mai ittu ezhudhOm‘ (won’t wear mai in our eyes (as part of nOnbu)), can wear it only if you let us;

we thought it is our bhAgyam and were proud to see your (nappinnai’s) beautiful eyes – but now those eyes are coming in the way of our krishNA anubhavam;


The one who is supposed to let us join Him, can you separate Him from us? (ukAram in praNavam).

un maNALanai – (not) letting your husband

We thought it is our bhAgyam to see krishNan doing the chores with bhavyam (obedience) in the place that you looked at with your raised eye brows; we thought He is lOka bharththA (common husband/protector to all); or, they are saying, we now think that krishNan is yours (maNALan).

eththanai pOdhum thuyil ezha ottAi kAN

You are not letting Him get up even for one second; you would get afraid and become pale thinking that He is going away from you even when He is just moving away in bed a little in order to adjust Himself while being with you in the bed.

eththanaiyElum pirivARRakillAyAl

But that is not your fault; it is your weakness of not wanting to be separated from Him even for a second. ‘agalakillEn iRaiyum‘ and you are enjoying Him every moment; but it is not helping us now.

thaththuvam anRu thagavu

thaththuvam, thagavu anRu:  thaththuvam – sathyam (truth); thagavu anRu – not dharmam. – Not saying out of our ignorance – really it is not dharmam that you are not letting Him open the door for us.

thaththuvam anRu:   thathuvam = svarUpam (nature); thathuvam anRu – it is not your nature to separate him from us.

thagavu anRu: it is not characteristic of you, and does not match your kindness, does not go with your purushakAram bhAvam as well, to separate Him from us.

English translation Raghuram Srinivasa Dasan.

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thiruppAvai – 18 – undhu madhakaLiRRan

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

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Since krishNan did not awake even after this, they try to awaken nappinnai pirAtti (purushakAra bhUthai (one who makes perumAn understand about his guNams related to accepting saraNAgathi, and mediates between us and perumAn). Since perumAn has both kindness and svAthanthriyam, when we go in front of Him He might see our pApams and take sAsthrams in his hands and tell us to exhaust our pApams first. It would be better if His svAthanthriyam is kept at bay and kindness is brought up. Only one person can do that – thAyAr. So we go through adiyArs, AchAryasAzhvArs  to our thAyar, who will then make sure that perumAn‘s kindness is brought forth and He will also forgive our pApams and accept us. They tried to wake up krishNan Himself first because they thought they are here not for ASrayaNam (surrendering) but to have bhOgam (enjoy with Him).

kAkAsuran, vibhIshaNAzhvAn lived because they had the blessings of thAyAr. sUrpaNakai did not because she avoided thAyAr and went straight to rAman; rAvaNan did not live because He went only to thAyAr and avoided perumAn.

உந்து மதகளிற்றன் ஓடாத தோள்வலியன்
நந்தகோபாலன் மருமகளே நப்பின்னாய்
கந்தம் கமழும் குழலி கடைதிறவாய்
வந்து எங்கும் கோழி அழைத்தன காண் மாதவிப்
பந்தல்மேல் பல்கால் குயிலினங்கள் கூவின காண்
பந்து ஆர் விரலி உன் மைத்துனன் பேர்பாடச்
செந்தாமரைக்கையால் சீரார் வளை ஒலிப்ப
வந்து திறவாய் மகிழ்ந்தேலோர் எம்பாவாய்.

undhu madhakaLiRRan OdAdha thOL valiyan
nandha gOpAlan marumagaLE nappinnAi
gandham kamazhum kuzhalee kadai thiRavAi
vandhu engum kOzhi azhaiththana kAN
madhavip pandhal mEl palkAl kuyil inangaL kUvina kAN
pandhAr virali un maiththunan pEr pAdach
chenthAmaraik kaiyAl sIrAr vaLai olippa
vandhu thiRavAi magizhndhu elOrempAvAi

padha padhArtham

madham undhu kaLiRRan – strong like an elephant that is driven by fury producing water in eyes,
OdAdha thOL valiyan – with strong shoulders so he does not run away from the battle field,
nandhagOpAlan marumagaLE – O daughter-in-law of such nandhagOpar!
nappinnAi – who possesses the name of nappinnai!
gandham kamazhum kuzhalee – O who has got her hair/tresses emitting fragrance all around!
kadai thiRavAi – please open the door;
vandhengum kOzhi azhaiththana kAN – spreading in all four directions, the cocks are yelping – please see.
kuyil inangaL – (also) groups of cuckoos
mAdhavi pandhal mEl – (sleeping) on the pandhal (structure for giving shade) having plants of kurukkaththi
kUvina pal kAl kAN – calling many times, please see.
pandhu Ar virali – O you having fingers holding the (flower) ball (which gets kaNNan to lose to you),
un maiththunan pEr pAda – (for us) to sing the names of your nAthan (husband) krishNan,
vandhu – come walking
sIr Ar vaLai olippa – with your sweet bangles making jingling sounds
sem thAmaraik kaiyAl – and with your hands that are reddish like a lotus
magizhndhu thiRavAi – open the door happily.


undhu madhakaLiRRan

Strong like the elephant that is pushed by musth;

AchAryan removes our aggressiveness.

OdAdha thOL valiyan

Strong, and would not back off when looking at the enemies;

Saying these things about nandhagOpan is to reduce their angst about dangers to krishNan.

thOL valiyan – when we are afraid thinking about our pApams/karmas we think about perumAn’s strength and reduce our fear.

OdAdha – such strength is not common in this place.

AchAryan havng the strength of gyAnam

nandhagOpAlan marumagaLE

Referring to nappinnai as the daughter-in-law of the great nandhagOpalan, instead of as daughter of srI kumbar. This is what she likes too – like how sIthA pirAtti is fond of referring herself as dhasaratha chakravarthy’s daughter-in-law.

nandhagOpAlan – AchAryan who saves us;  marumagaLE – If emperumAn can be amicable like a son to AchAryan, then there is nothing wrong in saying pirAtti as AchAryan’s daughter-in-law.


Since she (nappinnai) kept quiet thinking that after krishNan was born in this thiruvAippAdi, every girl became a daughter-in-law of nandhagOpan, so this is not specifically about me, the gOpikAs say, ‘nappinnAi’.

gandham kamazhum kuzhali

Fragrance becomes meaningful on the day of joining nappinnai’s divine plait;

It is said that emperumAn is the source of all fragrances ‘sarva gandha:’, and her plait gives fragrance even to Him.

She attracts emperumAn with this, encourages Him to protect those who surrender to him, and makes everyone appreciate and celebrate Him.

kadai thiRavAi

krishNan’s fragrance and your fragrance have mixed and its flooding your place, please open your doors and let them out for us to quench our separation; please open the dam for us;

Please remove our ignorance (agyAnam).

“why are you waking us in the mid-night?”

“it is dawned”

“how do you say that?”

vandhu engum kOzhi azhaiththana kAN

“The roosters are crowing”

“Just one of them doing that will make it a dawn?”

“engum kOzhi azhaiththana” (everywhere) – like tapping on our laps to wake us up.

mAdhavip pandhal mEl

If the cuckoo birds which slept in a cozy bed have woken up and are cooing, then it is not a sign?

“Just one of them does not make it a dawn”

palkAl kuyil inangaL kUvina kAN

“The one bird is calling so many times after not seeing you in the morning”.

“Just one calling many times would not make it a dawn”

“different varieties of them, calling you for a long time”

pandhAr virali

“It is our loss that we are not achEthanams (insentient)”

“why so?”

“then we would have been in your hands (like that ball)! “

nappinnai won krishNan in playing the flower ball, and she is holding the ball in one hand and hugging krishNan with Her other hand; He is for enjoyment (bhOgam), and the ball is for playing (leelai);   nAram (jeevAthmAs, etc.,) in one hand, and nArAyaNan in the other hand;  vibhUthi in one hand, vibhUthimAn in another. From this, with these two relationships, Her purushakAram can be seen.

Flower ball is like devotees – pirAtti is holding us in one hand and perumAn in the other and is always helping the two parties reach each other.

can you not include us in your game? and we will nicely play with you and krishNan.

“What have you come here for?”

un maiththunan pEr pAda

maiththunan:  husband

When you are having interesting arguments with your husband, we want to join your side and say things that would support your side, and talk about His (mis)deeds; don’t the children always side their mother when there are any arguments between parents? Like how when sIthA pirAtti told iLaiya perumAL that she won the swimming race against perumAL, then iLaiya perumAL also supported only pirAtti.

when you are happy together, we will also go along with it.

un maiththunan – like it is phrased in the first part of dhvaya manthram.

pEr pAda – nAraNa nambi has got so many names; also He can be identified as this girl’s adiyAn and that girl’s adiyAn;

pEr pAda – when you both play with the ball and He loses, we want to sing His names for that.

The girls tell nappinnai pirAtti that krishNan is common to all the girls in thiruvAyppAdi, without us He is not complete, etc..

Hearing this, pirAtti says, “If so, krishNa! open the door”.

But, He says, “If they are on your side, would I open the door for them?”.

pirAtti tells the girls, “I have setup the doors to automatically open for you. Come inside”

==> They reply: ” We cannot get You by ourselves, we can get only by yourselves;  we look for your efforts”:

senthAmarai kaiyAl

pirAtti, we look for your hand – perumAn keeps His Hand in the pose that says ‘anjEl’ (don’t be afraid) when we are worried about our pApams. Your hand says ‘anjEl’ – that we shall not be afraid of perumAn’s svAthanthriyam. perumAn is also fond of your hands;

Your hands which have become red due to playing with the Flower ball.

kai (hand) – implies gyAnam. (AzhvAr sang: gyAnak kai thA (thiruvAimozhi 2-9-2)

Flower’s attributes are beauty, softness, and fragrance. In svApadhEsam, these are: beauty – reducing interest in other matters; softness – reducing enjoyment for self on other matters; fragrance – love for Him.  kai – gyAnam with these understanding.

nappinnai tries to open the door but without her bangles making any noise as she had raised them tight in her arms:

sIrAr vaLai olippa

open, with your bangles making sweet jingling sounds; like how the rain clouds would thunder and rain;  we would survive by hearing that sound of your bangles;  since you are always with Him – ‘agalakillEn iRaiyum [thirvAimozhi]‘, those bangles stay in your arm – sangu thangu mun kai nangai [thiruchchandha viruththam-57]; it is unlike our arms that don’t hold the bangles due to separation, like ‘iru kaiyil sangivai nillA’ (thirunenunthANdakam-24). It would stay in their hands only if they both together (with krishNan helping) put the bangles in their arms (after the nOnbu).

with that sound krishNan also would wake up and we will live happily.

svApadhEsam – with ever lasting bhagavath sambandham, having the brightness due to getting the meanings of rahasyams.

As nappinnai thought she should not be separated from krishNan, she tried to open the door while lying down:

vandhu thiRavAi

Please give us the fame that she walked a few steps for gOpikAs”. Please walk a few steps this way and that way and open the door – krishNan would enjoy the beauty of your walk and so would we see that and live happily;

svApadhEsam – without considering our efforts, you please come and remove our agyAnam related to obstacles related to svarUpam (our/His nature), upAyam (means to reach Him), and purushArththam (goal :- kainkaryam).


without thinking of the dharmA like “when these gOpikAs are standing outside could we have other anubhavam”, come and open the door with happiness in your mind, that it is a blessing for you; show your happy face after being with Him; we wanted to do nOnbu to ‘magizhndhu nIrAda‘ (take bath happy / be with krishNan happily), and as a main benefit we want to see you happy.

More than being with Him, you are happy to see His adiyArs – we want to see that happiness so please open the door.

The reason for doing kainkaryam is to see thAyAr perumAL’s happiness; (owner becomes happy when he gets his properties that is we.)

svApadhEsam – purushakAram be yours.

vaLai Olippa – reduce the angst of ears
pEr pAda – reduce the angst of our tongues
senthamarai kaiyAl – reduce the angst by touch
gandham kamazhum kuzhali – reduce the angst by smell
magizhndhu – with all the indhriyams becoming happy, your manas will get the happiness.

AchAryan ==> emperumAnAr is very fond of this pAsuram.

206th item in vArthAmAlai by pinbazhagiya perumAL jIyar who is a sishya of nampiLLai:

nampiLLai says, “As emperumAnAr was reciting this line from the pAsuram’s ‘sIrAr vaLai olippa vandhu thiRavAi‘ (open the doors, with your bangles making sweet music), he happened to come in front of thirukkOshtiyUr nambi‘s thirumALigai, and at the same time nambi‘s daughter opened the door to go out, (with her bangles making noise); emperumAnAr felt that this is nappinnai pirAtti herself and he prostrated in front of her, falling on the floor; she got afraid and ran inside the house; when her father asked what was the matter, she told her father that emperumAnAr fell on her feet; when emperumAnAr came insde, nambi knowing the reason, asked emperumAnAr,”iLayAzhvIr! Are you doing recital of undhu madhakaLiRRan?” ‘  (இளையாழ்வீர்! இப்போது அநுஸந்தானம் உந்துமதகளிற்றனோ?” என்று அருளிச்செய்தாரென்று பிள்ளையருளிச்செய்வர்.)

English translation Raghuram srInivAsa dhAsan

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thiruppAvai – 17 – ambaramE thaNNIrE

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

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As the guard of the thirumALigai of nandhagOpar removed the lock, opened the doors and let them in, they are going inside and waking up nandhagOpar and others. First they wake up nandhagOpar who was lying down in the front as he was wondering whether the gOpikAs are trying to steal kaNNan. If women would steal anirudhdhAzhwAn (grandson of krishNan), does it not go without saying that they would steal krishNan from whom anirudhdhan came?

அம்பரமே தண்ணீரே சோறே அறம் செய்யும்
எம்பெருமான் நந்தகோபாலா எழுந்திராய்
கொம்பனார்க்கு எல்லாம் கொழுந்தே குலவிளக்கே
எம் பெருமாட்டி யசோதாய் அறிவுறாய்
அம்பரம் ஊட அறுத்து ஓங்கி உலகு அளந்த
உம்பர் கோமானே உறங்காது எழுந்திராய்
செம்பொற் கழலடிச் செல்வா பலதேவா
உம்பியும் நீயுன் உறங்கேலோர் எம்பாவாய்.

ambaramE thaNNIrE sORE aRam sEyyum
emperumAn nandhagOpAlA ezhundhirAi
kombanArkkelAm kozhundhE kula viLakkE
emperumAtti yasOdhAi aRivuRAi
ambaramUdarththu Ongi ulagaLandha
umbar kOmAnE uRangAdhu ezhundhirAi
sempoR kazhaladich chelvA baladhEvA
umbiyum nIyum uRangElOrempAvAi

padha padhArtham
emperumAn nandhagOpAlA – O nandhagOpa who is our swAmi!
aRam – who donates
ambaramE – clothes
thaNNirE – water
sORE – and food (all the time, all of it),
ezhundhirAi – please wake up;
asodhAi – dear yasOdhai pirAtti!
kozhundhE – fine one among us
kombu anArkkellAm – women who are like vanji tree that is full of flowers
kula viLakkE – who is a bright lamp for the cowherds
aRivuRAi – please wake up!
umbar kOmAnE – O dhEva dhEva!
ambaram Udu aRuththu – who pierced the AkAsam (space)
Ongi – raised
ulagu aLandha – and kindly spanned/measured all the worlds,
uRangAdhu – without sleeping,
ezhundhirAi – please get up;
selvA – O srImAn!
baladhEvA – O baladhEvA!
sem pon kazhal adi – (who is) having reddish gold thiruvadi (of wealth),
umbiyum nIyum – your brother kaNNan and you
uRangEl – please do not sleep.


ambaramE thaNNIrE sORE

Clothes, water, food whatever is needed for people, nandhagOpar gives them all;

The ‘E’ and the end of these words is to question whether this is all what nandhagOpar has learned to do; that it looks like as if he keeps doing each and every one of it only.

ambaram: saree; also means sky/space (this meaning is used in 5th line of this pAsuram – ambaram Udu aRuththu).

aRam seyyum

he is giving all these things out of kindness, and as if that is his life, and without expecting anything in return.

Like how you give the people what they need for life, please give us what We need for our life – kaNNan!

emperumAn …

You give sarees/clothes (bhOgyam as it gives comfort), water (dhArakam, life-saving), and sOru (bhOshakam, nurturing); go got us these things for us which is in one form that is krishNan;

Can all the three be one krishNan? Yes, nammAzhvAr agrees! ‘uNNum sORu (bhOshakam), parugu nIr (dhArakam), thinnum veRRilai (bhOgyam), ellAm kaNNan’.

[This applies to AchAryan as well – he can be many at the same time for sishyas:  srI vachana bhUshaNam of piLLai lOkAchAryar: manthramum, dhEvathaiyum, Phalamum, PhalAnubandhigaLum, palasAdhanamum, aihika bhOgamum ellAm AchAryan enRu ninaikkak kadavan / “mAthA, pithA, yuvathaya:”  engiRa slOkaththilE, ivvarththaththai paramAchAryarum aruLich cheidhAr. (ஸ்ரீவசந பூஷணம்: மந்த்ரமும், தேவதையும், பலமும், பலாநுபந்திகளும், பலஸாதநமும், ஐஹிகபோகமுமெல்லாம் ஆசார்யனென்று நினைக்கக் கடவன். “மாதா பிதா யுவதய:” என்கிற ஸ்லோகத்திலே, இவ்வர்த்தத்தை பரமாசார்யரும் அருளிச்செய்தார்).]

Since you are intending to give kaNNan to us who are always living for him, you are our perumAn.

As it seemed that nandhagOpar woke up and gave his permission, they proceed to wake up yaSOdhA.

Unlike how they are going to wake up nappinnai first and then krishNan, why did they first wake up nandhagOpar instead of yaSOdhA? Since she wanted to be near kaNNan, she is sleeping inside.

This refers to emperumAnAr as well. [-Ar: adding Ar is to show more respect. (maman-ar).]

svApadhEsam for the above lines: AthmA‘s nature of working on emperumAn’s happiness, removal of bhOgam of our own when doing that, and because of that the kainkaryam – our AchAryan gives these as if this is all he is going all the time for his sishyAs.

kombanArkkellAm kozhundhE

She (yaSOdhA) is the head of all the people who have got daughters. She is the only mother who had the joy of enjoying perumAn compared to all other mothers of various avathArams of perumAn.

kombu – ‘vanji’ tree’s.

anAr – like the kombu

kozhundhu grows first out of the tree, so it is the head; if any problem happens to the root, it is the kozhundu that would first look dull.

kozhundhE –  if any gOpikA is having any problems, isn’t it your face that becomes dull?

kula viLakkE – you are the light of the families of all these gOpikAs

emperumAtti – you got our krishNan for us, and so you are our swAmiNi!

yaSOdhAi – Unlike nandhagOpar, being the same gender you can understand our angst; when nandhagOpar who is strict has himself woken up, you who is kind (to kaNNan) can still be sleeping?

like yaSOdhai, prapannas also can tie Him – with thirumanthram (srI vachana bhUshaNam: thirumanthram kai pugundhavARE Iswaran kai pugurum… prApaka lAbham thirumanthraththAlE. ஸ்ரீவசந பூஷணம்: திருமந்த்ரம் கைபுகுந்தவாறே ஈஶ்வரன் கைபுகரும்… ப்ராபக லாபம் திருமந்த்ரத்தாலே.).

aRivurAi – if you wake up then all our troubles will go away

After getting the acceptance from yaSOdhai pirAtti, they proceed to inside and wake up krishNan.

svApadhEsam: Like how the vanji plant would bend and accommodate to the flows of the river, of all the manthrams that make themselves appropriate based on the interest of samsAris, thirumanthram is considered the head, like a lamp for the prapannas, natural swami for them, which can give life in good ancestry and other benefits. (mumukshuppadi: chEthanar ninRa ninRa aLavukku IdAyirukkum. முமுக்ஷுப்படி:  சேதநர் நின்ற நின்ற அளவுக்கு ஈடாயிருக்கும்.)

ambaram Udu aRuththu Ongi

For dhEvas, who come to you asking for their own benefits, you grew big and strong (as thrivikraman) into all the space regardless of whether they are good ones or not;

You grew with your kindness, with your guNam of protection as the water for growing.


Like a mother who keeps her arm on her child while sleeping next to it, you grew while placing your kind thiruvadi on everyone regardless of whether they were aware of it or interested in it;

umbar kOmAnE

And by doing them the favor you got dhEvas/nithyasUris under your spell. They and these gOpikAs are lost to the simplicity/approachability of perumAn who used His most supreme feet for small tasks like covering the forests and small places  (the world).

urangAdhu ezhundhirAi

Do we have to be men or be those who come to you asking for own benefits in order for you to pay attention? Can it not be gOpikAs who came to you for doing only kainkaryam? You touched your lotus feet on all the people, made it so easily available to even those who did not realize your greatness – we know its greatness, can you not show your feet to us?

Can you at least show us your face?

You who stole our sleep, is happily sleeping here? We had heard that you deeply missed a woman and suffered with no food or sleep (anidhra: sathatham rAma:). We thought that would happen here too, and what we see here is upside down. அழகிதாயிருந்தது!

The gOpikAs woke up and got their acceptance in this order:

adiyAr – nandhagOpar;
pirAtti – yasOdhai;
perumAn – krishNan.
~~~~~ praNavam.

Since He did not wake up even after saying all these, they realize their mistake that they should have woken up nambi mUththa pirAn (balarAmar) first (that is, go to perumAn through adiyAr), so they wake up balarAmar:

sem poR kazhal adich chelvA baladhEvA

krishNan came to this world after you – you were born here first and blessed this place with your golden feet; The wealth that iLaiya perumAL (lakshmaNan) got after being born later, you got by being born earlier; Like lakshmaNan you also got the wealth that is kainkaryam, shouldn’t you also be awake like lakshmaNan? Didn’t he stay awake to protect pirAtti and perumAL when they slept! Aren’t you too great in getting krishNan together with this gOpikA (ANdAL)? If so, is it acceptable for you to be sleeping now?

When AzhvArs are having Udal (tiff) with perumAn they would refer to Adhi sEshan as ‘thI mugaththu nAgaNai‘ (bed of serpent who emits fire from his face); when are happy about perumAn they would be kind and say ‘nAgaNai misai nampirAn (perumAn who is on a comfortable bed of Adhi sEshan)’. Here they are being nice and saying ‘sem poR kazhal adi chelvA‘.

[perumAL requested lakshmaNan (Adhi sEshan), “You are born as younger brother and are doing so many kainkaryams to me in this avathAram. During another avathAram please be born as elder brother to me”. In krishNa avathAram, Adhi sEshan was born as elder brother balarAmar, and did kainkaryams to kaNNan!]

umbiyum nIyum urangEl

(addressing balarAmar). “He is beloved to you and you are beloved to Him, and both are sleeping with legs on each other; He being younger brother is nice to you, you being adiyAr (chenrAl kudaiyAm…) is nice to Him and we in the middle are losing His time with us as you both are sleeping”.

“Those who lie on the bed would sleep, but is there sleep to the bed itself? You (balarAmar) who is His bed, please wake up, and also wake Him for us; we are His bed, and give Him to us.”

In this pAsuram ANdAL wakes up nandhagOpar, yasodhai pirAtti, then both krishNan and balarAman. They go through the proper order to krishNan.

English translation Raghuram srInivAsa dhAsan

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thiruppAvai – 16 – nAyaganAi ninRa

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nammAzhwAr sang ‘vEdham vallArgaLai-k koNDu viNNOr perumAn thiruppAdham paNindhu’. (phrase-wise translation: Through those who know/understand vEdhas, / the god of the dhEvas, nithyasUris, and mukthas, / pray unto His divine feet).

ANdAL has laid out pAsurams in the same order of these words in thiruppAvai.

vEdham -> first 5 pAsurams told us what the vEdham and upanishads have told: nArAyaNanE namakkE paRai tharuvAn (only nArAyaNan will give us mOksham), through, ‘pizhaigaL … thIyinil thUsAgum’ (perumAn would remove the sanchitha (accumulated) karmAs of those who have surrendered to Him).

vallArgaLai-k koNDu (with the help of those who understand vEdham) -> In next 10 pAsurams (6 – 15), ANdAL and gOpikAs wanted the 10 sleeping gOpikAs to go with them.

Do these thiruvAyppAdi gOpikAs know vEdham? When kaNNan is following these gOpikAs, whatever these gOpikAs say, is vEdham for Him. Even if one learns the words of sAsthram by heart, there is a big difference between that and its meanings and following in action. In thiruvanandhapuram, a bhAgavathar taught srI rAmAyaNam to three students; at the end of it he asked them what they understood from SrI rAmAyaNam – 1st student said that srI rAmAyaNam is about serving the father; 2nd student replied that it says it is hard to be born and have relationship with this body, so one should remove such relationship; 3rd student said ‘Unless we get chakravarthy thirumagan’s blessings, there is no possibility of reaching our goal (Him); The bhAgavatha asserted that the 3rd student has understood rAmAyaNam well and asked him to do discourses on it from then on”.

ANdAL is not getting up and directly going to kaNNan since that is not recommended in our sampradhAyam – we go in the correct order, and through the correct people. Here she is getting all the gOpikAs (bhAgavathAs) to go with her.

– viNNOr -> Those who are always living with perumAn in srI vaikuNtam. Here, in the next 5 pAsurams (15-20) that we are starting, she talks to the people who are like them – nandhagOpar, nappinnai, and so on.

perumAn thiruppAdham paNindhu -> finally in the last 10 pAsurams, she wakes up and talks to kaNNan himself – the one for whom all the gOpikAs have been eagerly doing this nOnbu.


After the gOpikAs woke up and joined the whole of thiruvAyppAdi, In this 16th pAsuram they go together to srI nandhagOpa’s thirumALigai/palace (ANdAL is pretending the vadaperum kOyil of srIvillipuththUr as this thirumALigai). They wake up the people who protect the temple and guard the entrance. As they took oath not to do what their pUrvars did not do (sEiyAdhana seyyOm), they show it in action, by getting helped by those two bhAgavathas for going into the temple, and avoid going directly to emperumAn. If they go to emperumAn straight without through adiyArs (devotees), they would face what sUrpaNakA faced. After all, she (ANdAL) who sang ‘valla parisu varuvipparEl adhu kANdum [nAchchiyAr thirumozhi]’ (if my father/AchAryan brings krishNan to me then I will get Him), is periyAzhwAr’s daughter.

This is also a central / main pAsuram of thiruppAvai (pAsuram also starts with ‘nAyagan‘..(central))

நாயகனாய் நின்ற நந்தகோபன் உடைய
கோயில் காப்பானே கொடித்தோன்றும்
தோரண வாயில் காப்பானே மணிக்கதவம் தாள் திறவாய்
ஆயர் சிறுமிய ரோமுக்கு அறைபறை
மாயன் மணிவண்ணன் நென்னலே வாய்நேர்ந்தான்
தூயோமாய் வந்தோம் துயில் எழப்பாடுவ
வாயால் முன்னம் முன்னம் மாற்றாதே அம்மா நீ
நேய நிலைக்கதவம் நீக்கேலோர் எம்பாவாய்.

nAyaganAi ninRa nandhagOpanudaiya kOyil kAppAnE
kodith thOnRum thOraNa vA(sa)yil kAppAnE
maNikkadhavam thAL thiRavAi
Ayar siRumiyarOmukku
aRai paRai mAyan maNivaNNan nennalE vAi nErndhAn
thUyOmAi vandhOm thuyil ezhappAduvAn
vAyAl munnam munnam maRRAdhE ammA
nI nE(sa)ya nilaikkadhavam nIkku ElOrempAvAi

padha padhArtham

kAppAnE – You the protector of
kOyil – thirumALigai
nAyaganAi ninRa nandhagOpanudaiya – of nandhagOpar who is (our) swAmi
thiRavAi – open
thAL – the bolt
kadhavam – (of the) door
maNi – having gem stones embedded,
Ayar siRumiyarOmukku – for us small gOpikAs;
mAyan – kaNNapirAn with admirable deeds
maNivaNNan – whose color is like that of blue diamond
aRai paRai nennalE vAi nErndhAn – promised yesterday itself that He would give paRai instrument that makes sound;
thUyOmAi vandhOm – we came with the pure mind
thuyil ezhap pAduvAn – to sing so that He would wake up from His sleep;
ammA – swAmi!
vAyAl munnam munnam mARRAdhE – do not refuse with your first words
nI – only you
nIkku – (should) open the
nEya nilaik kadhavam – door which has got the disposition of having love for kaNNan.


nAyaganAi ninRa nandha gOpanudaiya kOyil kAppAnE  (O the one who is protecting the house of nandhagOpan who is our nAyagan)

They refer to srI nandhagOpa as nAyagan – Because he is a helper, AchAryan – helping the gOpikAs to get krishNan.

kOyil kAppAnE – O the one who is protecting the thirumALigai – They are saying that more than the main protector, the ones who are protecting (his) entrance are their protectors.

bhattar told his sishyar nanjIyar – ‘think of those as your protectors who think emperumAn as their protector’. (also) ‘live with the thought that perumAn is your protector; since I taught you this, live with the thought that I (AchAryan) am your protector’.

nandhagOpanudaiya kOyil –  The one we have surrendered to is parathanthran (serves His adiyArs; serves nandhagOpan); He took his avathAram to come to this place and enjoy the company of His adiyArs who agree that He would be their parathanthran ; in srIvakuNtam too He is a parathanthran, but the ones there don’t agree to that, so here He is looking for His adiyArs to tell Him what to do. Actually in srIvaikuNtam too, hH grows under the stick (scepter) of srI sEnApathi AzhvAn, in the lap of thiruvananthAzhvAn, and under the feathers of thiruvadi (garudAzhvAn).

kOyil kAppAnE – as they are very little girls, they are calling him by the work he is doing; that person also enjoys being addressed like that so they are using these words; whatever name would indicate devotees’ progress of subservience, that is the name that AthmA enjoys.

It is also considering him equivalent to a bhAgavatha. பாகவதனை முன்னிட்டுக் கொண்டு பெருமாளைப் பற்ற வேண்டும்.

kOyil – the place where He resides; He resides also in thirumanthram; kOyil kAppAnE – Oh the protector of thirumanthram from anadhikAris (those who do not have inclination/qualification to learn thirumanthram).

==> rAmAnujar. This pAsuram is addressing emperumAnAr.

nAyagan -> udaiyavar holds the central place of AchArya guru paramparai.

nandha gOpan -> emperumAnAr protected us cows.

udaiya -> ‘udaiyavar’ (holds control of both the vibhUthis of emperumAn as bestowed by Him to emperumAnAr).

‘kOyil kAppAnE’ -> protected kOyil (srIrangam) and many other temples; rAmAnujar organized all the activities of many temples, how and who should do what and when, and so on, which are followed even today. Because of him, our sampradhAyam and the temples have been protected.

kOdith thOnRum thOraNa vAsal kAppAnE

The guard of the temple gives his permission signalling with his eyes, and the gOpikAs proceed to entrance door and wake up the guard of the entrance.

Thinking “someone might stop our goal!”, they are falling on everyone’s feet. They would pray even to other dEvathais to save kaNNan – wouldn’t they go pray to the guard who is fond of kaNNan?

kodith thOnRum – since his thirumALigai looks similar to others’, nandhagOpa has hung decorative flags in front of his thirumALigai. He did that also to make sure that if gOpikAs came looking for kaNNan in the middle of the night, they would be able to identify his house without any problems;

Those who arrange for water booth would erect tall poles with flags so that people coming from afar could see this sign from a distance and feel better and rush to them for water. nandhagOpa has erected these decorations for us to come here and enjoy kaNNan. (so please open the door).

vAsal kAppAnE – kodi and thOraNam are insentient things (achEthanam), they cannot ask us to proceed. So you please let us inside.

Once, kaNNan had told the guards to allow arjunan to take away subhadhrA; to you also kaNNan would have told to allow us inside if we showed up.

Oh you who protects the meanings of ‘a’ (‘அ’) and nama: which indicate His ability to protect us.

=> rAmAnujar: kodi thOraNa vAsal -> Entrance to srI vaikuNtam -> emperumAnAr is protecting that, and enabling anyone to reach vaikuntam who has done saraNAgathy through an AchAryan associated with him. { viNNin thalai ninRu vIdaLippAn; விண்ணின் தலை நின்று வீடளிப்பான் }

maNik kadhavam

She sang ‘mAmAn magaLE maNik kadhavam‘ to gOpikas’ houses – this is krishNan’s thirumALigai so she is even more enthusiastic to sing praises of the door.

This door would attract the adiyArs to go inside; once they are inside maNi vaNNan’s beauty would make it impossible for them to go out, making us say ‘மற்றொன்றினைக் காணாவே’ maRRonRinaik kANAvE [amalanAdhipirAn] – ((after seeing your beauty), my eyes won’t see anything else).

maNik kadhavam thAL thiRavAi

Please open this beautiful and attractive door with gems embedded”.

“This is an unsafe town (for kaNNan), and you are coming here in the middle of the night and asking to open the door. Who are you?”

“In this place where kaNNan is there, who removes our fears, what is there to be afraid of?” (prahlAdhan said to his father that there is no fear in him because he thinks of ananthan who removes our fears).

“Is this thrEthA yugam, with the father (dhasarathan) very strong who killed samparan an enemy of dhEvas, and with the sons growing like lions, with ministers like vasishtar, and a country like thiru ayOdhdhi which other kings are afraid of?  No, this is near the end of dhvApara yugam rubbing shoulders with kali yugam, father is of soft nature, the kids here are very small and naughty, this place is not even a town, kamsan the enemy, things that move turn out to be asuras bent on killing Him. Can I be without any fear?”

“should you be afraid of us girls too?”

“sUrpaNakA was a girl too”

“She was a rAkshasi. We are small cowherd gOpikAs who are born to the gOpas who fear for this boy’s safety (இவனுக்கு என்வருகிறதோ!)”

“After pUthanai I have to be afraid of even cowherd women”

maNik kadhavam thAL thiravAi: Please save us by removing any inclination towards AthmAnubhavam which results in svAthanthriyam (feeling independent of perumAn).

rAmanujar – we request rAmanujar to open our minds to receive gyAnam.

Ayar siRumiyarOmukku

We are small little cowherd gOpikAs, too innocent to know even counting, we did not come alone like phUthanai, we are the gOpikas from all of 5 lakh houses of thiruvAyppAdi.

“Can I trust because something is small? (That asuran) came as a little calf too (கன்றாயன்றோ வந்து நலியப் பார்த்தது).  Tell me what you came here for, and I will judge about you”

aRai paRai

“We came to get paRai (instrument) for nOnbu” – trying to say that it is an important matter.

“For that I will ask when they wake up. You may wait.”

mAyan – kaNNan who seems to be under the control of the gopikAs


maNi – gem – one can easily handle/control it by tying into their saree – Even if He does not get under their control, they would not let go of Him because of His beauty

rAmanujar – He is the central gem of the chain of AchAryas.

nEnnalE vAi nErndhAn – You do not have to tell Him about this, He promised us yesterday itself that we can go to Him at this time.

nennalE – not like today when we are begging you, it was the wonderful yesterday when he was begging us

vAi nErndhAn

“How can I trust His words told in public”

“He gave His word to dhraupathi in public and it did not fail. What he promised us also would not fail.”

nennalE vAi nErndhAn – rAmAnujar -> nammAzhvAr informed madhurakavi AzhvAr quite earlier about bhavishyadhaAchArya (rAmanujar) when he asked madhurakavi to boil water from thAmiraparani river. He also said long ago, ‘kaliyum kedum kaNdu kONmin‘ about how rAmAnujar would help defeat kali by spreading the truth about samskritha and thamizh vEdhams (dhivya prabandhams).

The guard continues, “Though He told you yesterday, shouldn’t there be some use of His putting us for guarding here? Aren’t we here to refuse entry to some people; Is He responsible for our duty? I need to know what you are thinking of doing. You are all here with the expectation of getting something from Him (paRai related to nOnbu)”

thUyOmAi vandhOm

“‘paRai’ is just a front. We are ananya prayOjanaigaL (not expecting anything except perumAn). We want to do kainkaryam (mangaLAsAsanam) and that is the only thing we want.

vandhOm – “we are doing what He should have done (come to us).”

“What is the sign that you are ananya prayOjanaigaL? (not prying Him for a benefit other than Him)”

thuyil ezhap pAduvAn

“We came here to sing thiruppaLLiyezhuchchi for Him (wake Him up).” sIthA pirAtti enjoyed how He was sleeping (when kAkAsuran troubled Her, before She woke Him up). Here these gOpikAs want to enjoy looking at Him slowly get up.”

These are the gOpikAs with the background of those who sang ‘arangaththammA paLLi ezhundharuLAyE [thiruppaLLiyezhuchchi]’.

Though he understood their hearts, the guard wanted to enjoy talking to them more, so he has been trying to act strict. When he says “Okay, I will open; please wait”, they say:

vAyAl munnamunnam mARRAdhE

Even if you think in your mind negatively, please do not say it in words.– it might become true and affect our goals. perumAL accepted vibIshaNan only after sugrIvan agreed that vibhIshaNan should be treated equal to them.

rAmAnujar: unlike prior AchAryas who wanted to put people through a lot of test and then give the meanings and rahasyams, emperumAnAr! You wanted to give those to anyone who sincerely wanted to learn.


Making him feel special; Is the one inside kind to us, or are you the one who is kind?

The guard finally says, “pull the lock, and push the door open”

nee nEsa nilaik kadhavam nIkku

That door is even more affectionate (to krishNan). It won’t open if we pushed; only you please open it.

All chEthanAchEthanams (sentient and insentient), all in thiruvAippAdi are for kaNNan (unlike in kamsan’s palace where everything is for killing Him).

As a protector of perumAn you are making sure that only the right people are allowed inside; because of your extreme affection towards Him, you are not allowing those who are fond of Him too? So you please get convinced and you open the door for us.

rAmAnujar/AchAryar: We the sishyAs know that our efforts won’t help, it is only YOUR wish and your blessing / anugraham that will help us to be a srIvaishNava, and to learn the meanings of vEdhams and dhivya prabhandhams (srI vachana bhUshaNam: sadhAchArya prasAdhaththAlE varugiRa bhagavath prasAdhaththAlE enRu thuNindhu – ஸதாசார்ய ப்ரஸாதத்தாலே வருகிற பகவத் ப்ரஸாதத்தாலே என்று துணிந்து).

In this pAsuram, they get permission of the guards of srI nandhagOpa’s thirumALigai, to go inside and do kainkaryam of singing thiruppaLLiyezhuchi through adiyArs.

English translation Raghuram srInivAsa dhAsan

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thiruppAvai – 15 – ellE iLam kiLiyE

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

Full Series

This is the 15th pAsuram of thiruppAvai, and 10th and final of the ones that wake up other gOpikAs.

==> This is also a nAyagak kal (central stone of an ornament) – main pAsuram, of thiruppAvai – “thiruppAvai Agiradhu ippAttu” [this song IS thiruppAvai)]. (So) it is set in the middle of the 30 pAsurams (exluding last one where ANdAL sings that as Herself and not as a gOpikA, and it is Phala SRuthi pAsuram). In the 8 lines of this pAsuram, ignoring the last line of ElOrempAvAi, in the 7 lines, the key phrase ‘nAnE thAn Ayiduga’ is in the middle line, like a gem set in the middle of a central piece of an ornament.

– mahAbhAratham was mainly for bhagavath gIthA; bhagavath gIthA was created for charama slOkam;
– ‘mEmporuL pOga vittu’ is the central pAsuram of thirumAlai.
– ‘thanakkE Aga enaik koLLumIdhE’ –  central pAsuram of thiruvAimozhi.
– Here, thiruppAvai is for this pAsuram!

In this pAsuram they wake up a gOpikA who wants to see the whole crowd.

In the prior nine pAsurams, words of the pAsurams themselves were all of the gOpikAs outside only. The conversation was not explicit. vyAkyAthAs (commentators like periyavAchAn piLLai) had added them due to their kindness, for our understanding.

The words in this key pAsuram are from both the gOpikAs outside, and the gOpikA inside. There is a strong reason for that. ANdAL wants to actually show the gOpikA inside as talking in order to tell us the ways of a srivaishNavar.

(Note: To get the deepest meanings of especially this pAsuram kindly attend kAlakshEpams, and from your AchAryan).

எல்லே இளம்கிளியே இன்னம் உறங்குதியோ
சில் என்று அழையேன் மின் நங்கையீர் போதருகின்றேன்
வல்லை உன் கட்டுரைகள் பண்டே உன் வாய் அறிதும்
வல்லீர்கள் நீங்களே நானே தான் ஆயிடுக
ஒல்லை நீ போதாய் உனக்கென்ன வேறுடையை
எல்லாரும் போந்தாரோ போந்தார் போந்து எண்ணிக்கொள்
வல் ஆனை கொன்றானை மாற்றாரை மாற்றழிக்க
வல்லானை மாயனைப் பாடேலோர் எம்பாவாய்.

ellE iLam kiLiyE! innam uRangudhiyO?
chil enRu azhaiyEnmin nangaimIr pOdharginREn
vallai un katturaigaL paNdE un vAi aRidhum
valleergaL nIngaLE nAnE thAn Ayiduga
ollai nI pOdhAi unakkEnna vERudaiyai
ellArum pOndharO pOndhAr pOndhu eNNikkoL
val Anai konRAnai mARRArai mARRazhikka vallAnai
mAyanaip pAda ElOrempAvAi

padha padhArtham

iLam kiLiyE – O gOpikA, who looks like a young parrot (in speech and looks)
ellE – wow! (how sweet is your speech!)
innam – even after everyone has come and stood here
uRangudhiyO – you are still sleeping? (and so they try to wake her up)
nangaimIr – (gOpikA from inside says) – dear girls!
sil enRu azhaiyEnmin – please talk without fighting (with me);
pOdharginrEn – I will start (now itself);
vallai – (from outside:) you are smart (in talks)
paNdE aRidhum – we know for quite long
un katturaigaL – about your strong words
un vAi – and about your taking in length (but no action);
nIngaLE valleergaL – (from inside:) – it is you who can talk strongly/rudely (as you are arguing with me)
nAnE thAn Ayiduga – (then truly accepts the fault as hers) – ok, I shall be the one who is talking strongly/rudely
(what do you want me to do?);
nee – (from outside:) you
ollai pOdhAi – get up quickly.
unakku enna vERu udaiyai – what separate goals/plans are you having?
ellArum pOndhArO – (from inside:) – has everyone come (who are supposed to come)?
pOndhAr – (from outside:) – they have come,
pOndhu eNNikkoL – you come out and count them
(from inside:) what do I need to do after coming out?
pAda – (from outside:) – to sing about
konRAnai – the one who destroyed
vallAnai – the strong elephant (kuvalayApIdam)
mARRArai mARRu azhikka vallAnai – and who can destroy the strength of enemies
mAyanai – that is, kaNNan, who does wonderful actions.
(so please get up).


 ellE iLam kiLiyE

When the gOpikAs asked the gOpikA of previous pAsuram to sing about kaNNan who has got beautiful eyes and who carries changu and chakram in His beautiful hands, the gOpikA in this pAsuram heard that while lying down in her bed, and she started humming that song.

That sweet sound reached the ears of these gOpikAs, and they came to this house and now they are saying “ellE! iLam kiLiyE!”

kiLiyE – parrot’s sweet voice is like that of this gOpikA! (it cannot match this gOpikA’s young beauty);

also: we are kiLi, you are iLam kiLi;

ellE! – Wow! (they are wowed by the sweetness of her voice)

ellE! – calling her; Like how the people from south like vAnamAmalai dhivya dhEsam would address a girl, ‘yEdi’.

The gOpikA inside thought that they are scolding her as ‘while our lips and body are pale due to separation from krishNan, you are like a parrot with green/fresh body and red lips, thinking of krishNan?’. So she kept mum.

innam uRangudhiyO

Their calling her is disturbing her singing, so she is not responding to them. So, they are asking, “Are you still sleeping!”

Due to missing krishNan we are all tired and – sleepless in AyppAdi – and standing here waiting for your blessing, but you are not giving even that?

When we have got the best opportunity to get krishNa anubhavam (which we might lose in a few days as our nOnbu would end), can you be sleeping?

When we are going to get what we wanted, would anyone sleep like this?

sillenRu azhaiyEnmin

These words are from the gOpikA inside.

Their calling her is disturbing her singing the nAmams, so she is saying, ‘Please do not address me like this’.

Can their calling her be a disturbance? When emperumAnAr‘s sishyas were having thiruvAimozhi kAlakshEpam, the selvar came with his vAdhya gOshti which disturbed the kalakshEpam – similar to that, this gOpikA is feeling disturbed.

nangaimIr pOdharginrEn

When they asked, ‘what is it with you, ignoring us and our words?’, she felt ashamed and wanted to join them quickly. She replied,

“If you can keep your mouth closed, I will start now.”

vallai un katturaigaL paNdE un vAi aridhum

“You are curt/rude (vallai) – you are calling us ‘nangaimIr’ to imply some distance between you and us (so, they are harsh words). We know for long that you have the ability to talk like this (katturai) and put the fault on us. You want to have krishNa anubhavam by yourself inside the house”, say the gOpikAs waiting outside.

valleergaL nIngaLE

The gOpikA inside the house at first replies, “valleergaL nIngaLE (you gOpikAs are the ones who are rude/curt. You first said, ‘are you still sleeping?’, ‘you talk smart’, etc., so you are ones who are being harsh with their words.”

“you said that you will join once we closed our mouths – is it not your mistake to say that?”

“no, it is not. instead of feeling happy that the gOpikA who is joyful to hear our voice is now so involved in singing about krishNan, you gOpikAs found fault with me – so the mistake is yours”.

(Till now even though it sounds like they are arguing, it is that the gOpikAs outside think highly of the one inside, that she is having great krishNa anubhavam, singing about Him, etc. And, the gOpikA inside is also thinking highly of the ones outside as to their enthusiasm to go and be with krishNan.)

The gOpika inside says – valleergaL nIngaLE –  I too have come to your doors and got words from you earlier; they reply – that was past; see the prathyaksham (what is seen/now, we are here), instead of anumAnam (what can be guessed/ what happened long ago).  (that is how those belonging naiyAyika matham argue – they focus on anumAnam and not prathyaksham – when they see an elephant they would not say anything; but after it has left, they would look at its foot steps, etc., and say there was an elephant here).

Even though the gOpikA inside said this, because the nature of a srIvaishNavar is to accept mistakes (even if someone assigns that on the srIvaishNavar when there is none), [paraspara nIcha-bhAvai: – every srIvaishNava to have the attitude that we are of lower stature than other srIvaishnavas], the gOpikA inside says …

nAnE thAn Ayiduga

“Yes, (sorry), I am the one who is vallai’.

bharathAzhvAn too said that it is because of his own pApam that perumAL had to go to forest, and did not assign blame on those who created the problem.

இல்லாத குற்றத்தையும் சிலர் “உண்டு” என்றால், இல்லை செய்யாதே இசைகையிறே வைஷ்ணவ லக்ஷணம். (illAdha kuRRaththaiyum silar “uNdu” enRAl, illai seiyAdhE isaigaiyiRE vaishNava-lakshaNam.)
That is, even if someone assigns a non-committed mistake/fault on us, truly accepting it (even in one’s own mind) without denying is the identification of a srIvaishNava; this is the meaning given in vEdhas.

nampiLLai came and waited at thunnu pugazh kandhAdai thOzhappar’s thirumALigai, to apologize, when in fact it was thOzhappar who was ready to go to nampiLLai’s thirumALigai to apologize. And nampiLLai got the famous name of ‘ulagAriyan’ [என்ன உலகாரியனோ!  O! you are the AchAryan for the whole world!] {and we got the famous name in the great AchAryar – piLLai ulagAriyan (piLLai lOkAcharyar) as the name was given to him by his father vadakkuth thiruvIdhip piLLai because of his love for his AchAryan nampiLLai).

parAsara bhattar was happy when a (newly appointed) kovil kuRattu maNiyar (manager of some aspects of the temple)  scolded bhattar without knowing about him, when bhattar entered the sannidhi without any restrictions as usual (as he is the son of perumAL thAyar themselves). bhattar was very happy at this scolding, and he was thankful to that maNiyam for saying the faults in him which he himself was supposed to think about everyday.

This is followed by what is said in srIvachana bhUshaNam – kuRRam seidhavargaL pakkal poRaiyum, krupaiyum, sirippum, ugappum, upakAra smruthiyum nadakka vENum – குற்றம் செய்தவர்கள் பக்கல் பொறையும், க்ருபையும், சிரிப்பும், உகப்பும், உபகாரஸ்ம்ருதியும் நடக்க வேணும் – towards those who did (the mistake of) finding fault in us, we should show patience (poRai), be kind (krupai) to think that perumAn might count his faulting us as his apachAram, laughter (sirippu) because they scolded our body which is our enemy; happiness (ugappu) because due to the scolding our pApa karmA would reduce, and so be thankful (upakAra smruthi) to them.

If the svarUpam is bhAgavatha sEshathvam, then accepting the fault they assign as our own is also part of that svarUpam.

Other side of the coin is that we should not expect/pressurize vidhwAns/srIvaishNavAs to talk about our positive aspects.

The gOpikA thus showed this great attitude of a srIvaishNava in anushtAnam (doing it in action);

She  continues, “what do you want do now?”

ollai nI pOdhAi

Since we cannot be without you even for one second, quickly join our crowd.

Leave the krishNan in your bed as is (as she is doing krishNa anubhavam), and you come and join us.

For the gOpikA too this crowd is what is needed for going to krishNan.

unakkenna vERudaiyai

Do you have anything to enjoy alone, like cooking and eating alone,  that is not available to enjoy for the gOpikAs from 5 lakhs houses of thiruvAyppAdi? [Note:6000-padi adds: adhAvadhu madhyama padhamum mUnrAm padhamum – if anyone could give contextual explanation, please add it in the comments section] .

Goal is to be included in sAdhu gOshti (aruLicheyal gOshti).

There is no difference between dhEvathAntharam (worshipping someone other than perumAL), and any perumAL vishayam that excludes other srivaishNavas; and no difference between going after vishayam (materialistic), and any perumAL vishayam that avoids other srIvaishNavas.

==> We think of kUraththAzhvan‘s words in the following incident – the kirumikaNda chOzha king had ordered that emperumAnAr, and anyone associated with him, should not be allowed inside kOyil (srIrangam). Not aware of this, when emperumAnAr‘s disciple kUraththazhvAn was about to enter the temple, he was stopped by a guard and was told “You cannot enter the temple because you are one of emperumAnAr‘s people”. But then another guard said that kUraththAzhvAn is parama bhakthan of perumAL, he is not an enemy to anyone, he is a good person, so it is okay to allow him inside the temple (“நீ ஒருவர்க்கும் விரோதியல்லை; நீ புக்குத் திருவடி தொழு“). When kUraththAzhvAn understood king’s order, he returned without going into the temple saying “எம்பெருமானார் சம்பந்தமே போரும்emperumAnAr‘s association is enough for me. (Athma guNam helps in doing AchArya kainkaryam; if that guNam is used for separating me from AchAryan, then there is no use of that.)

==> There was one subrahmaNya bhattar who was very fond of emperumAnAr and his gOshti, and he worked for the chOzha king. When there was a flood that was going to enter the temple premises, kUra nArAyaNa jIyar redirected the water – this affected a neighboring village, chinthAmani. So the villagers were arguing about it with the srivaishNavas. When subrahmanya bhattar was asked by the king to go as a mediator to solve this issue, he refused: “If I went as a mediator then I would have to be mentally separated from the two groups, which I cannot do because I don’t want to be separated from srIvaishNavas even for half a second”.

So, no separate plans/goals that separates from other srIvaishNavas.

No separate path from what our pUrvAchAryAs have followed; not follow own mind/ideas/opinions. (munnOr mozhindha muRai thappAmal kEttu pinnOrndhu; முன்னோர் மொழிந்த முறை தப்பாமல் கேட்டு பின்னோர்ந்து).

The gOpikAs continue, “So immediately join us to pray the lotus feet”.

ellArum pOndhArO

When bharathAzhvAn, accompanied by whole of ayOdhyA, came to get perumAL (srI rAman) back to ayOdhyA, iLaiyaperumAL (lakshmaNan) mistaking that bharathan was coming to kill them, had started preparing the bow and arrows; perumAL did not like this, and told him “bharathan is not interested in ruling the kingdom; if you are interested, then I will get it for you (from bharathan, and keep him here with me); iLaiyaperumAL bowed his head down and calmed down – in the same way when gOpikAs asked whether she is having her own plans, she bowed down her head, and immediately replied, ‘ellArum pOndhAro?’

“Do I have any other happiness than joining you? I was just waiting for all the smaller gOpikAs also to wake up. Have all the gOpikAs come here?”.


“yes all of them, who are tired due to separation from krishNan, are here in your door step”

“you are saying this just to get me out of the bed. If they are here, why don’t you send them all inside?”

pOndhu eNNikkoL

You show your face to us and take attendance of them (we cannot go even if one bhAgavatha has not yet joined); the benefit of that would be that you would touch and count all of us, (koL) hug each and every one of us”.

“What would we all do if we get together?”

val Anai konRAnai

The one who killed kuvalayApIdam and gave the life, that is, Himself, to us;  kamsan had set up an elephant near the entrance and was waiting to hear that the little boy was killed, and was ready to behave sad as the boy’s uncle; but the boy killed the elephant and made our life and His own life to be meaningful.

like how He killed kuvalayApIdam there, He killed our characteristics like shyness and made us take up nOnbu (so that we could go see Him).

Like ‘venjina vEzham (elephant) marupposithha vEndhar kol, endhizhaiyAr (gOpikAs) manaththai thanjudaiyALar kol’ (periya thirumozhi 9-2-6).

(“Or Anai kAththu, Or Anai konRu” (saved one elephant, killed one elephant) in thiruchandhaviruththam talks about gajEndhrAzhvAn and kuvalayApIdam).

mARRArai mARRazhikka vallAnai

who killed without any effort kamsan and his rAkshasAs who came in front of Him, and saved all the gOpikAs who were afraid of kaNNan’s safety,

Similar to that, He changed the minds of gOpars who had prevented Him from seeing His gOpikAs.

Unlike charavarthy thirumagan who said ‘inRu pOi nALai vA (go back today and come tomorrow (for the war)’, krishNan did to kamsan and his group what they wanted to do to Him, and removed the chains from His parents.

(rAmAnujar and other AcharyAs who killed the objections (mARRu azhikka) of other schools and enabled those people to join him – (aruLALaperumAL emperumAnAr, and others)).


what kamasan et al undergo in His hands, He undergoes in His gOpikAs’ hands, losing Himself to them –  mAyan


Sing such a wonderful krishNan’s names; sing after how we are lost to the wonder of His losing to us. Like how those who lost (arakkar) sang ‘EththuginROm nA thazhumba, rAman thiru nAmam [periya thirumozhi]’. This is the place where losing became victory. Please sing with your sweet voice.

Sing about Him who is hard to reach by our own efforts, who can remove our ahankAram, kAmam, krOdham, etc., and who is dear to His devotees.

Singing about Him makes other srIvaishNavas happy, and that is our kainkaryam to them.

– – In pAsuram 5, vAyinAl pAdi – singing krishNan’s avatharam.
– – In 7: kEsavanaip pAda;  – – in 27: pAdip paRai koNdu; and in – – 13: kIrthimai pAdi – these phrases sing about his valor, getting rid of the enemies of bhAgavathas.
– –  In 11: mugil vaNNan pEr pAda – sings about how all the people lose to His beauty.
– – In 14: changodu chakkaram Endhum thadakkaiyan pangayak kaNNAnaip pAda – sings about how we are lost to his divya changu chakrAyudham and the beautiful parts of thirumEni
– –  and, in this pAsuram, they want to sing how kaNNan without any weapons in his hands won kamsan et al, and how without any weapons He lost himself to gOpikAs.

=> For the bhAgavathas who have come together, ‘uNNum sORu, parugu nIr, thinnum veRRilai – ellAmum kaNNan‘. (food, water, enjoyment is all kaNNan).

AzhvAr ==> In this last wake-up pAsuram, ANdAL is calling  thirumangai AzhvAr as ellE iLam kiLiyE. ‘iLam‘-> young -> thirumangai azhvAr is the youngest of AzhvArs;   thirumangai mannan sang in his periya thirumozhi ‘adigaL adiyE ninaiyum adiyavargaL tham adiyAn / அடிகளடியே நினையும் அடியவர்கள் தம்மடியான்’ where he wanted to be like this gOpikA that is adiyArs’ adiyAr. He sang about himself pretending to be a gOpikA, ‘men kiLi pOl mig mizahRRum‘, ‘paN miLirak kiLi pOl mizhaRRi nadandhu‘) (‘மென்கிளிபோல் மிகமிழற்றும்’, ‘பண் மிளிரக்கிளிபோல் மிழற்றி நடந்து‘), and ANdAL is also saying ‘ellE! iLam kiLiyE‘. His words ‘kari munindha kaiththalamum / கரி முனிந்த கைத்தலமும்‘ is available here as ‘val Anai konRAnai / வல்லானை கொன்றானை ‘.

(Following are AzhvAr vishayam from srI U.Ve. M.A. vEnkatakrishNan swami’s thiruppAvai upanyAsam)

– parrot would repeat words – thirumangai AzhvAr in his prabandhams gave the six angams (parts) related to what nammAzhwAr gave us, about 4 vEdhAs;

Now an interesting conversation between ANdAL and thirumangai AzhvAr:

ANdAL to thirumangai AzhvAr – innam urangudhiyO – you who does srIvashNava thadhiyArAdhanam, are still sleeping?

AzhvAr to ANdAL – sillenRu azhaiyEnmin

ANdAL to AzhvAr – paNdE aRidhum –  we know about you even before your avathAram (through this pAsuram!);

un katturaigaL – thirumangai AzhvAr is known for strong words like ‘vAzhndhE pOm nIrE / வாழ்ந்தே போம் நீரே‘, etc.

Azhvar to ANdAL – valleergaL nIngaLE – it is ANdAL who used strong words in nAchiyAr thirumozhi, that if she does not get krishNan then she will pull her breasts out and throw away at His chest.

thirumangai AzhvAr – nAnE thAn Ayiduga

ANdAL – unakkenna vErudaiyai – whereas nammAzhvAr only said that he would do madal,  thirumangai AzhvAr actually went ahead and performed madal twice (siriya/periya thirumadal).

val Anai konRAnai – thirumangai AzhvAr‘s elephant is ‘kadamA kaLiRu‘; kaliyan is capable of controlling the elephant;

mARRarai mARRazhikka vallAnai – AzhvAr can fight and win his enemies;

mAyan – surprising aspects of thirumangai AzhvAr – given in ‘prapannAmrutham‘ – when a ship came to shore with beetle nut (pAkku), AzhvAr asked for ‘1’ pAkku – he took half of it, and gave the other half to the captain; He asked the captain to give in writing that half of it belongs to AzhvAr. Then after reaching the other shore, he claimed that half of the load of the ship was his, and argued and got it, and used that amount for kainkaryam by doing gold plating for thiruvarangan!

parAsara bhattar mentions in his srIranga sthavam about AzhvAr getting gold from a budhist temple to do kainkaryam to emperumAn – so thirumangai AzhvAr is also mAyan like emperumAn. emperumAn is also like AzhvAr in his valor – viRperu vizhavum kanjanum mallum… விற்பெரு விழவும் கஞ்சனும் மல்லும்…

ANdAL, in this key pAsuram, tells us about srIvaishNava lakshaNam, and has set this pAsuram and these words in the middle part of thiruppAvai to shows its significance.

English translation raghurAm srInivAsa dhAsan

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