Category Archives: thiruppAvai

thiruppAvai – 14 – ungaL puzhaikkadai

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

Full Series

The one who was to organize everything about nOnbu, and who had talked about doing all these wake-ups, is the one being woken up in this pAsuram. This gOpikA would connect all the bhAgavathas with emperumAn; full in gyAna, bhakthi, vairAkyam.

உங்கள் புழக்கடைத் தோட்டத்து வாவியுள்
செங்கழுனீர் வாய்நெகிழ்ந்து ஆம்பல்வாய் கூம்பினகாண்
செங்கற் பொடிக்கூரை வெண்பல் தவத்தவர்
தங்கள் திருக்கோயில் சங்கிடுவான் போதன்றார்
எங்களை முன்னம் எழுப்புவான் வாய்பேசும்
நங்காய் எழுந்திராய் நாணாதாய் நாவுடையாய்
சங்கோடு சக்கரம் ஏந்தும் தடக்கையன்
பங்கயக் கண்ணானைப் பாடேலோர் எம்பாவாய்.

ungaL puzhaikkadaith thOttaththu vAviyuL
sengazhu nIr vAi negizhndhu Ambal vAi kUmbina kAN
sengal podik kURai vEN pal thavaththavar
thangaL thirukkOyil sangiduvAn pOginRAr
engaLai munnam ezhuppuvAn vAi pEsum
nangAi! ezhundhirAi nANAdhAi! nAvudaiyAy!
sangodu chakkaram Endhum thadakkaiyan
pangayak kaNNAnaip pAdElOrempAvAi.

padha padhArtham

engaLai munnam ezhuppuvAn – would wake us (who are your friends) up first
vAi pEsum – mentioned so with your mouth (in passing)
nangAi – who is full of good qualities
nANAdhAi – not feeling guilty (that you did not wake us up as promised)
nA udaiyAi – having a tongue (that says sweet words)
ungaL puzhaik kadai thOttaththu vAviyuL – in the pond that is in the back of your house
sengazhunIr vAi negizhndhu – lotus flowers have blossomed
Ambal vAi kUmbina kAN – Ambal flowers have closed down; see!
sengal podik kURai – (also) one with clothes brick in color
veN pal – and having white teeth
thavaththavar – having the get up of sanyAsis who do thapas
pOginRAr – are going,
sangu iduvAn – to sound the konch
thangaL thirukkOyil – in their temples;
pangayak kaNNAnai – sarvEsvaran having lotus eyes
sangodu chakkaram – and conch and the wheel (sudharsanar)
Endhum – (which he) easily holds in both the hands
thadak kaiyan – (he) having big hands,
ezhundhirAi – please get up
pAda – to sing (about him, as a conduit of our love)

Meaning

ungaL puzhaikkadai ….

“The red lotus flowers have blossomed, and the Ambal flowers have closed themselves (as it has become morning), and you are still sleeping?”

“Did you go to the fields?”

“No, we saw this in the backyard”

“You would have forced those flowers”

ungaL puzhaikkadai thOttaththu vAviyuL sengazhu nIr vAi nEgizhndhu Ambal vAi kUmbina

“No, we are talking about the flowers in your own backyard, the backyard to which we are not able to get into (because the entrance is still closed, and you are still sleeping)”

They are saying particularly in her backyard, to say that it is she who is still sleeping. Not because of sunlight, but because it has become morning.

“When it is just about to open up their buds, you are saying they are blossoming fully. Is there any other sign for dawn?”  (In this pAsuram, the day has progressed even further compared to that in previous pAsurams).

In the nama: that is in the middle of thirumanthram, pArathanthriyam became pronounced, and svAthanthriyam diminished/went away.

sengal podik kURai veN pal thavaththavar thangaL thirukkOil sangiduvAn poginrAr

The sanyAsis wearing clothes colored with sengal (brick color) powder, and with clean/white teeth of brahmachAris, are going to their temples;  sanyAsis have finished their sandhyAvandhanam and are getting ready to do thiruvArAdhanam, the day has progressed that much.

embAr nirvAham: even the people with thAmasa guNam (laziness, etc.,), who use sangu (conch) for pouring water on their god have woken up; you with sathva guNam have not yet woken up?

ananthANpillai who volunteered to go to thiruvEnkatam to do pushpa (flower) kainkaryam to perumAn gives the meaning as: ‘jIyar swami is already climbing up the thirumalA mountain steps to open the temple (sangu also can mean key (for opening the door to the temple)).

“those who are always thinking about perumAn might do thiruvArAdhanam even before dawn; what the ones having thAmasam do, can be a pramANam? So can it be a proof that it is already dawn”

engaLai munnam ezhuppuvAn

“Your sleeping here is also not a proof for your words yesterday that you will get up first and wake up all of us. எல்லாரையும் நானேயெழுப்புகிறேனென்று சொன்னது உன்பக்கல் கண்டிலோமீ !

vAi pEsum

They continue, “You are talking, but not implementing. You are a close friend of krishNan – telling lies must be nothing new to you.”

Even before we ask you, you would make us gyAnis by telling us bhagavath related special meanings.

nangAi

We see how you are following your words that you will wake up all of us, that you won’t go without us, and so on. Would you do at least some of what you said?

ezhundhirAi

Please get us to save us from this (delay)

nANAdhAi

Are you not feeling anything about not following your plans?

Pumpkin’s skin has a certain roughness called suNai, without which it does not grow; ‘suNai’ also means being ashamed (for not keeping the word here). So periyavAchAn piLLai says ‘does your place not grow pumpkins?’.

(AchAryan does not shy away from explaining us the meanings)

nAvudaiyAy

“Why are you coming here even when you are upset?”

“To listen to your sweet voice and speech; how much ever hardship you give us, your speech mesmerizes us”.

(AchAryan with his gyAnam corrects us into right path)

“What do you want to do now?”

sangodu chakkaram Endhum thadakkaiyan pangayak kaNNAnai

Because of carrying changu and chakram, perumAn‘s hands grow and appear beautiful; his lotus eyes are so beautiful they have grown up to the changam and chakram in his hands; young gOpikAs fall for his beautiful eyes; people who see the changam and chakram which are like sun and moon, along with his eyes which are opening up like lotus flowers would become mesmerized. First krishNan becomes dhAsan of gOpikAs, and then with his eyes attracts them and makes them His dhAsar. Does krishNan have those in his hands? Yes, but it would be visible only to some; He uses them to scare the young gOpikAs while playing with them. (emperumAnAr asked whether embAr was present in the back of the gOshti, when embAr showed the action of changu chakram to araiyar when araiyar was showing a different action for krishNan scaring the young gOpikAs, and then corrected it based on embAr‘s sign). krishNan showed them even at the time of birth to his parents in jail – they pleaded him to hide them, fearing for his safety.

pAda

sing kaNNan so that we who are like dry land would get the rain that is kaNNan’s nAmams.

svApadhEsam: Singing thiruvAimozhi is the benefit by itself (please get up to do that)

ElOrempAvAi – think well and follow us.

AzhwAr ==> This pAsuram matches with thiruppANAzhwAr. puzhakkadai – ‘backyard’ to srIrangam is uRaiyUr where he was born;  thirukkOyil sangiduvAn – for thiruvArAdhanam, veN pal thavaththavar – lOka sAranga muni; munnam vAi pEsi – this AzhwAr talked about bhAgavatha sEshathvam first – adiyArkkennai Atpaduththa; since muni wished for AzhwAr to be in his shoulders and he agreed, even that is a kainkaryam of AzhwAr to the adiyAr; (lOka sAranga muni is seen in the thiruvadi of thiruppANAzhwar in the latter’s sannidhi at srIrangam).

In this pAsuram, ANdAL wakes up an adiyAr whom the gOpikAs want to follow to emperumAn, but who is having krishNa anubhavam and so not getting up from bed; they ask her to go with them so that their anubhavam would be fulfilling. They want to sing about the puNdarIkAkshan, who is holding majestic changu and chakkarathAzhvars.


English translation raghurAm srInivAsa dhAsan

archived in http://divyaprabandham.koyil.org

thiruppAvai – 13 – puLLin vAi kINdAnai

Published by:

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

Full Series

This gOpikA is thinking that if her eyes are beautiful enough (if we have the svarUpa gyAnam (that it is He who looks after us)), then kaNNan would automatically come to her. So she is just lying in her bed. She heard the gOpikAs singing praise of chakravarthy thirumagan in the previous thirumALigai, and so decides not to keep quiet and asks the gOpikAs when they came to her door, about the rAma nAma sankIrthanam. They reply, yes we can sing about not only rAman, but also about our favorite krishNan.

புள்ளின்வாய் கீண்டானைப் பொல்லா அரக்கனைக்
கிள்ளிக் களைந்தானைக் கீர்த்திமை பாடிப்போய்ப்
பிள்ளைகள் எல்லாரும் பாவைக் களம்புக்கார்
வெள்ளி எழுந்து வியாழம் உறங்கிற்று
புள்ளும் சிலம்பினகாண் போதரிக் கண்ணினாய்
குள்ளக் குளிரக் குடைந்து நீராடாதே
பள்ளிக் கிடத்தியோ பாவாய் நீ நன்நாளால்
கள்ளம் தவிர்ந்து கலந்தேலோர் எம்பாவாய்.

puLLin vAi kINdAnai pollA arakkanai
kiLLik kaLaindhAnai kIrthimai pAdippOi
piLLaigaL ellArum pAvaikkaLam pukkAr
veLLi ezhundhu vyAzham uRangiRRu
puLLum silambina kAN pOdharik kaNNinAi!
kuLLak kuLiRa kudaindhu nIrAdAdhE
paLLik kidaththiyO pAvAi nI nannALAl
kaLLam thavirndhu kalandhElOrempAvAi

padha padhArtham

puLLin vAi kIndAnai – (empirAn who) tore and threw away the mouth of bakAsuran who came in the form of a bird,
pollA arakkanaik kiLLik kaLaindhAnai – who very easily/casually destroyed rAvaNan who was bad deeds personified,
kIrthimai pAdip pOi – (we) go while singing of (such empirAn’s) brave deeds;
piLLaigaL ellArum – all the gOpikAs
pukkAr – entered
pAvaikkaLam – (to) the place marked by krishNan and us for nOnbu;
veLLi ezhundhu – sukran has risen, and
vyAzham uRangiRRu – guru has set
puLLum silambina kAN – (and) birds are spreading out (to look for prey);
nI – you,
pOdhu arik kaNNinAi – with the eyes like flower and deer,
pAvAi – (and) naturally having women’s greatness,
nal nAL – (we are going to be together with krishNan) in this good day,
kaLLam thavirndhu – (so) avoid the ill will (of being alone with krishNan)
kalandhu – (and) join (us);
kuLLa kuLira kudaindhu nIrAdAdhE – (you,) without taking bath well in the cold water (enjoying krishNan)
paLLik kidaththiyO – sleeping in the bed (instead)?
Al – surprised (that we got such a good day)!

Meaning

puLLin vAi kINdAnai

perumAn who killed the bird that was bakAsuran

For people who have surrendered to Him, He helps them get rid of their kAmam (lust) and other dhOshams (ills) which come as hindrance to kainkaryam.

pollA arakkanai

Like the arakkan (rAkshasa) who separated pirAtti from perumAn; he is a bad arakkan, unlike the good one like vibhIshaNan. Because he is so bad, they do not want to say his name in the pAsuram; thirumangai mannan also said ‘mun poLa irAvaNan’ to say that his main defect is his pollAngu (bad deeds).

Our ahankAram;

kiLLik kaLaindhAnai

Like how we snatch out the leaves affected by insects and leave the good ones in the tree, perumAn saved vibIshanAzhvAn and snatched the head of pOllA arakkans like rAvaNan.

pollA arakkanai (does not destroy the Good aspect of ahankAram, which is – when ‘aham’ (I), and ‘mama’ (mine) make us think that Isvaran and His belongings are liked by us; srIvaishNavas living with the realization that being subservient to perumAn is their nature. perumAn would help us keep this good thing.

pollA – Bad, ahankAram – feeling of an independence from perumAn, feeling that we can decide about something on our own without considering what the scriptures say – He helps us by snatching away only such bad aspects without affecting the good aspects.

kIrthimai – greatness due to valor;

Enemies, and others who supported them, lost themselves to perumAn – rAvaNan for perumAL’s valor, his sister melted for His beauty, and his brother became the target of His kindness/greatness.

So it goes without saying that we His adiyArs would fall flat on His lotus feet.

pAdip pOi

Thing to do while on our way to go to Him is to sing His names; they won’t go if they don’t sing; singing itself is their goal; mukthan would be taking puNdarIkAkshan’s divine names as the journey-food (food that is packed along for consumption during the journey), while going to paramapadham.

piLLaigaL ellArum

even those little gOpikAs whom we have to wake up have already woken up and are on their way for the nOnbu

pAvaik kaLam pukkAr

to the place where we and krishNan have marked to meet for doing nOnbu.

(bhAgavathas woke up early and went to the place of kAlakshEpam).

“Is it dawn already for them to be going now?”

veLLi ezhundhu viyAzham uRangiRRu

sukran (veLLi) has risen in the sky, and the bruhaspathi (vyAzham) is set.

(agyAnam fell and gyAnam about perumAn rose)

“Any star you see, you would think it is veLLi rising and vyAzham setting”, (because you are always thinking of a reason to start going for the nOnbu)

They reply, “not only that sign, …”

puLLum silmabina, kAN

All the birds too – they have not only woken up, but are also making noise as they have started going to find their food.

(remaining bhAgavathas have also gotten ready and gone to kAlakshEpam)

pOdhari kaNNinAi

O, gOpikA, whose eyes are like a flower (podhu: flower)

and like those of a deer (ari -> deer);

Or, like how a bee inside the center of a flower would look like. ( ari -> bee)

Or, your eyes are winning the competition against flowers on beauty.

We want krishNan to go deep in to the water that is the beauty of your eyes, and seeing that, we want to go deep in to the water that is kaNNan’s beauty and your being with him (உமிழ் நீர் உண்ணல்).  (bhAgavatha sambandham);

The gOpikA inside is a deer with beautiful long eyes; krishNan is aravindhalOchanan (lotus eyes) who owns the whole world; and we are the target of both your eyes.

(O the bhAgavathA who has the gyAnam and bhakthi to perumAn)

==> AzhvAr – In this pAsuram, ANdAL is referring to thiruppANAzhvAr by saying ‘pOdharik kaNNinAi‘. He sang so much about perumAn‘s eyes in his only prabandham of amalanAdhipirAn: ‘adiyArkku ennai At paduththa vimalan‘, ‘en kaNNin uLLana‘, ‘koNdal vaNNanai kOvalanAi … en amudhinaikkaNda kaNgaL‘… so ANdAL is calling him ‘pOdharikkaNNinAi’. He sang ‘chathura mAmadhiL sUzh ilangaikku iRaivan thalai paththu udhira Otti Or vengaNai uyththavan‘, and ANdAL is saying here, ‘pOllA arakkanai kiLLi-k kaLaindhAnai‘.

kuLLakkuLira

before the sun rises and water becomes warm

kudaindhu nIrAdAdhE

without bathing to reduce our thApam for not being able to see kaNNan, and making sure we will never miss Him, and that we would go and enjoy His anubhavam, you are still sleeping;

(without entering the place of kAlakshEpam and enjoyng bhagavath anubhavam along with other bhAgavathas)

paLLik kidaththiyO

you are lying down in the bed – you are just enjoying the fragrance of the bed that had been touched by krishNan’s thirumEni (divine form), instead of going to krishNan – this is like collecting and eating a few grains when there is so much of them available grown in the paddies.

(doing bhagavath anubhavam staying alone?)

pAvAi nI

you are not of the nature to be alone, (you always want to join the other bhAgavathas and perumAn for kainkaryam).

nan nALAl

The future from today are good days, unlike the rAvaNan days where there was separation; we don’t know what the elders will say after this month – we got a good month to be with krishNan, but you are smelling the bed lying down;

aithIhyam -> for vaikunta EkAdhasi, parAsara bhattar’s thiruththAyAr (mother) ANdAL had done upavAsam (fasting), and next day she asked bhattar for thIrtham; since vaikunta EkAdhasi comes during the great days of pagal paththu and rAppaththu uthsavams, bhattar asked his mother, ‘why did you choose this EkAdhasi for doing fasting?’ (this means, when one needs strength to enjoy the uthsavams, this EkAdhasi is coming in between the uthsavams; or it means, when during uthsavam we should be thinking of emperumAn all the time, where was the time to think of food and do upavAsam to avoid the food? [explanation is taken from Sri u.vE. vEnkatakrishNan swami’s “vAzhvum vAkkum”, item 88.]

kaLLam thavirndhu kalandhu

kaLLam – enjoying alone, thinking about krishNan’s mischief

thavirndhu – do not do KaLLam,

kalandhu – come and join us

Not showing us your face is like stealing (kaLLam) the jIvAthmA from paramAthmA.

Cannot tolerate the feeling of svAthanthryam (feeling that we are independent of perumAn and can decide right or wrong about things without considering what He has given in vEdhas).

(read also as: kalandhu kuLLakkuLira nIrAdAdhE paLLikkidaththiyO?)

In this pAsuram ANdAL is waking up a gOpikA who has got beautiful eyes (gyAnam), to sing about the great deeds of krishNan, and calling her to go and bathe in cold water to reduce their angst of missing krishNan (join with krishNan), asking her to join quickly. bhAgavathas go to kAlakshEpams early and quickly to gain gyAnam, and get anubhavam.


English translation raghurAm srInivAsa dhAsan

archived in http://divyaprabandham.koyil.org

thiruppAvai – 12 – kanaiththiLam kaRRerumai

Published by:

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

Full Series

(In this article, look out for an explanation of how this pAsuram is talking about SrI rAmAnujar)

The gOpikAs wake up another gOpikA whose brother is always with krishNan, like iLaiya perumAL with chakravarthy thirumagan. krishNan does not stand straight, He always leans on someone. That someone is this gOpikA’s brother. Because of such closeness, this gOpikA is not bothering much to get up early – just sleeping in her bed.

In the previous pAsuram it talked about a kOvalan (gOpan) who was following his varNAsramam duties by milking the numerous cows; in this pAsuram, this kOvalan is ignoring those duties, but it is justified when he is going behind perumAn to help Him; to do kainkaryam to krishNan.

கனைத்து இளம் கற்றெருமை கன்றுக்கு இரங்கி
நினைத்து முலைவழியே நின்றுபால் சோர
நனைத்து இல்லம் சேறாக்கும் நற்செல்வன் தங்காய்
பனித்தலை வீழ நின் வாசற் கடைபற்றிச்
சினத்தினால் தென்இலங்கைக் கோமானைச் செற்ற
மனத்துக்கு இனியானைப் பாடவும் நீ வாய்திறவாய்
இனித்தான் எழுந்திராய் ஈதென்ன பேர் உறக்கம்
அனைத்து இல்லத்தாரும் அறிந்தேலோர் எம்பாவாய்.

kanaiththu iLam kaRRu erumai kanRukku irangi
ninaiththu mulai vazhiyE ninRu pAl sOra
nanaiththu illam sERAakkum naRchelvan thangAi
paniththalai vIzha nin vAsal kadai paRRi
sinaththinAl then ilangaik kOmAnaich cheRRa
manaththukku iniyAnai pAdavum nI vAi thiRavAi
iniththAn ezhundhirAi Idhenna pEr uRakkam
anaiththu illaththArum aRindhElOrempAvAi

padha padhArtham

iLam kaRRu erumai – buffaloes having young ones
kanaiththu – are making desperate calls (because no one is there to draw out the milk)
kanRukku irangi – and being kind to (its) little ones
ninaiththu – they think of the little ones,
mulai vazhiyE ninRu pAl sOra – (and because of such deep thinking , they automatically) pour out milk continuously from their nipples
illam nanaiththu – making the whole house wet (with milk)
sERu Akkum – and (due to mixing up) become slushy;
naRchelvan – (gOpan of such a buffalo; that gOpan is having – ) the best wealth that is krishNa-kainkaryam
thangAi – (and you are) his sister!
nin vAsal kadai paRRi – (we are) holding the entrance beam of your (house)
thalai pani vIzha – and the mist/snow is falling on our head;
pAdavum – even though (we) sang about
manaththukku iniyAnai – srI rAma pirAn who is sweet to our hearts
sinaththinAl cheRRa – who killed (rAvaNan) due to anger (that he separated pirAtti)
then ilangaik kOmAnai – (that is) rAvaNan the wealthy king of lankai,
nI vAi thiRavAi – you are not opening your mouth and talking;
iniththAn – at least now
ezhundhirAi – please get up;
Idhu enna pEr uRakkam – what is this great sleep?
anaiththu illaththArum – all the people (of AyppAdi)
aRindhu – have known (about your big sleep).

Meaning

kanaiththu

(Since the gOpan has gone to krishNan), the buffalo, without getting milked, is finding it hard on its nipples and is crying out.

(perumAn with so much of love towards us is not able to wait to help us.)

iLam kaRRu erumai

the baby of this young buffalo is not able to drink milk by itself

(samsAris are not able to fully recognize perumAn‘s love.)

kanRukku irangi

while its nipples are hurting, the cow is affectionately worrying about the state of its child.

(perumAn is worried about our gyAnam, bhakthi, saraNAgathi so that we would reach Him in srI vaikuNtam.)

chakravarthy thirumagan could not tolerate rAvaNan hurting thiruvadi (hanuman). krishNan could not tolerate the suffering of dhraupathi. vaikuNta nAthan could not tolerate the state of all jIvathmAs looking like achith during praLayam, so He gave gyAnam and equipment (body).

The gOpikAs are saying, “Like how the buffalo would suffer if the cowherd boy (kOvalan) does not get the milk out, we suffer because of your delay”.

ninaiththu mulai vazhiyE

just by looking at its calf, the mother is thinking that it is trying to drink the milk, so it is pouring out milk, even without the cowherd boy using his hands;

ninRu pAl sOra

Like the falls in thiruvEnkatam, this buffalo is continuously pouring out milk keeping its child in mind.

Why is this gOpan not milking the buffalo? He is going along with krishNan and lending his shoulder for krishNan to lean on. iLaiya perumAL too went along with chakravarthy thirumagan and did not worry about his kshathriya duties. These duties are enemies for their destiny.

nanaiththu illam sERu Akkum

Because of excessive milk pouring out, it flooded the floor in the house, and it mixed with other dirt and has become mud. So it is difficult to get inside the house.

naRchelvan

not a temporary wealth, but strong and permanent wealth which is the dharshan of krishNan’s lotus feet;  kainkaryam is the permanent wealth for all jIvathmAs; because of this cowherd boy’s wealth (srIvaishNavam), the whole world is getting the effect of it and are becoming srIvaishNavas.

thangAi

As a sister of such a great srIvaishNavan, since females would be more loving towards perumAn, the gOpikAs outside are saying that she is even better than her brother in following srIvaishNavam.

[svApadhEsam: AchAryan becomes kind and lets the sishya and their children know about bhagavath guNa anubhavam; and being thankful to AchAryan that he helped us, sishyan’s mind is fully on bhagavath guNams through AchAryan’s blessings.]

paniththalai vIzha nin vAsal kadai paRRi

With rain/fog pouring on our heads, and milk flowing from the mud near our feet, we are standing in front of your house holding the sides of your doors, like people standing on a float would dearly hold on to their support – this is our precarious situation that you are not understanding well.

panith thalai vIzha – AzhvArs got மயர்வற மதிநலம் and from their dhivya prabandham we get bhagavath guNa anubhavam.

nin – ‘na-kaaram’ (of nama:) – we hold on (paRRi) to perumAn

Even after this, she was just relaxing inside in her bed; the gOpikAs continue..

sinaththinAl – In order to wake up this gOpikA, they set aside kaNNan who sits in their hearts and who  troubles them endlessly, and now they talk about chakravarthy thirumagan whom any gOpikA’s parents would be confident about.

rAvaNan’s so many arrows on Him did not make Him upset, but when rAvaNan sent one arrow hurting thiruvadi (hanuman) that is when chakravarthy thirumagan got angry (perumAn gets angry when someone hurts his devotees- bhAgavatha apachAram) and started pouring his arrows on rAvaNan. It was only that anger which killed rAvaNan.

then ilangai

the place which houses the criminal who separated perumAn and pirAtti; as if not wanting to see in that direction, chakravarthy thirumagan went to fight

kOmAnai

as thiruvadi (hanuman) praised that place as wealthy. hanuman was glorified as great renunciant. Even he was amazed by the wealth of lankA.

cheRRa

Instead of just cutting off rAvaNan with one arrow, he decimated the chariot, broke the enemies’ bows, and the army, ego and everything, and then the heads.

destroys our ahankAram

manaththukku iniyAnai

chakravarthy thirumagan is sweet to our minds and hearts (unlike krishNan who attracts us so much but does not show up, plays foul games, makes our hearts pain us due to His separation, who does not let out a single drop of tear (as against chakaravarthy thirumagan who cries even for his enemies)).

He killed rAvaNan and others, and we say He is sweet to our heart? He killed the enemies of bhAgavathas, so He is sweet to our hearts; He kills our svAthanthryam, so He becomes sweet to our hearts.

pAdavum nee vAi thiRavAi

“You said that we kept driveling krishNan’s nAmam and troubled your heart, so we kept is names aside and are singing the sweet name of chakravarthy thirumagan which would soothe our hearts – you are still not opening your mouth”

“As you are singing perumAL’s names I am relaxing and enjoying it. Why do I have to open my mouth?”

iniththAn ezhundhirAi

You are still sleeping, even after we explained you our angst. Please get up.

Idhenna pEruRakkam?

You are sleeping so much, in yet another way, even different from perumAn‘s sleep when all the worlds slept, different from samsAris’ sleep that is out of thamO guNam (laziness, etc.). Your sleep is so big that you make the sleep of the gOpikA of previous pAsuram (who got additional sleep from kumbakarNan) look like a nap.

You are so close to Him – He gets up quickly upon seeing His devotees’ worries, but you are sleeping like this and not concerned about our worries?

samsAris’ sleep would end during the morning when there is more sathva guNam (tranquility/peacefulness); Isvaran’s sleep would end when seeing others’ troubles, because of His protectiveness towards the world;  your sleep would end when seeing eagerness of those having charama parva nishtai (living as per the last stage of being, that is bhAgavatha kainkaryam); and since it is very difficult to see such people, your sleep is not ending?

anaiththu illaththArum aRindhu  (people of all houses in the neighborhood know (about your sleeping late))

“If you wanted all the people to know about our standing in front of your house to wake you up, then yes all the people now know about this, so please get up”

==> Another meaning: ANdAL is saying to the gOpikA inside, “If you are enjoying bhagavath vishayam in secrecy (rahasyam), and if you think that nobody outside should know, well, the truth is that bhagavath vishayam is now known to everyone, and it has benefited everyone.”

==>The gOpikA inside is like thirukkOshtiyUr nambi. The gOpikA outside (ANdAL) who is saying that everyone knows about the rahasyam is like emperumAnAr! What the one inside was enjoying in secret, the one outside let everyone know. [As we know, thirukkOshtiyUr nambi, an AchAryan of emperumAnAr, gave the rahasyams to emperumAnAr but not before putting him through a lot of hardship and tests (that was the method used by AchAryas of those days – OrAN vazhi); he instructed emperumAnAr to not tell the rahasyam to anyone without putting them through similar tests. But emperumAnAr called up the bhAgavathas and gave them all the meanings of the rahasyam he learned from thirukkOstiyUr nambi (so, anaiththu illaththArum arindhAr! (everyone came to know!).

(When nambi reminded him that he would go to narakam (hell) for not following AchAryan’s words, emperumAnAr replied that if all these people would go to srI vaikuNtam because of knowing the rahasyam through your blessing, then, I am just one person, I am ready to go to narakam.)

emperumAnAr then told his sishyas that if there are sishyas with samam and dhamam (control of inner and outer faculties), have got just the interest to learn, then that qualification is enough to teach them everything (krupa mAthram). 

{{
Translator’s note: maNavALa mAmunigaL writes about this in upadhEsa rathinamAlai: பாருலகில் ஆசையுடையோர்க்கெல்லாம் ஆரியர்காள் கூறுமென்று பேசி வரம்பறுத்தார் பின். எம்பெருமானார் தரிசனம் என்றே இதற்கு நம்பெருமாள் பேரிட்டு நாட்டி வைத்தார், அம்புவியோர் இந்தத் தரிசனைத்தை எம்பெருமானார் வளர்த்த அந்தச் செயல் அறிகைக்கா. [pArulagil Asai udaiyOrkkellAm AriyargAL kURum enRu pEsi vaRambaRuththAr pin; emperumAnAr dharisanam enRE idharkku namperumAL pErittu nAtti vaiththAr, ampuviyOr indhadh dharisanaththai emperumAnAr vaLarththa andhach cheyal arigaikkA]

So, ANdAL used the word: anaiththillathArum; mAmunigaL uses: ampuviyOr;
ANdaL used: ‘aRindhu’, and maNavALa mAmunigaL uses: aRigaikkA ]
}}

==> Another meaning: The gOpikA inside is like emperumAnAr. The gOpikA inside possesses the greatness that her buffalo pours milk by itself to its calf. emperumAnAr, by just the krupA (kindness/eagerness) gave all the meanings to all his sishyas – just poured out all good things to all who were interested.

==> Another meaning: All the people are knowing bhagavath vishayam after ANdAL nAchiAr’s avathAram.

As a summary, In this pAsuram they wake up a gOpikA whose brother is not focused on his duties like getting the milk, but is always with krishNan and lending his shoulder for krishNan to lean on; the gOpikAs want to wake up a sister of such a gOpan, and they sing about manaththukku iniyAn (sweet to think about) that is srI rAman, and they ask her to get up as the neighbors are also coming to know that she is still sleeping.  In aithIhyam, ‘anaiththillaththArum aRindhu‘ is related to emperumAnAr telling the meanings of rahasyams to all interested srIvaishNavas instead of restricting it to one at a time after testing them several times.


English translation raghurAm srInivAsa dhAsan

archived in http://divyaprabandham.koyil.org

thiruppAvai – 11 – kaRRuk kaRavai

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

Full Series

If krishNan is there for all the girls, this girl is special among all. She is thinking “Do I have to do nOnbu to get kaNNan? Let him do nOnbu and come to me”, and she is sleeping early in the morning in her bed. All the girls are in front of her house trying to get her up and join their nOnbu. They think she is equal to krishNan for them.

கற்றுக் கறவைக் கணங்கள் பலகறந்து
செற்றார் திறலழியச் சென்று செருச்செய்யும்
குற்றம்ஒன் றில்லாத கோவலர்த்தம் பொற்கொடியே
புற்று அரவு அல்குல் புனமயிலே போதராய்
சுற்றத்து தோழிமார் எல்லாரும் வந்து நின்
முற்றம் புகுந்து முகில்வண்ணன் பேர்பாட
சிற்றாதே பேசாதே செல்வ பெண்டாட்டி நீ
எற்றுக்கு உறங்கும் பொருளேலோர் எம்பாவாய்.

kaRRuk kaRavai gaNangaL pala kaRandhu
cheRRAr thiRal azhiyach chenRu cheruch cheyyum
kuRRam onRillAdha kOvalar tham poRkodiyE
puRRaravalgul punamayilE pOdharAi
chuRRaththuth thOzhimAr ellArum vandhu
nin muRRam pugundhu mugil vaNNan pEr pAda
chiRRAdhE pEsAdhE selva peNdAtti
nI eRRukku uRangum poruLElor empAvAi

padha padhArtham

gaNangaL pala kaRandhu – draws milk from several groups
kanRu (kaRRu) kaRavai – of young cows, and
chenRu – goes to the enemies’ places
cheruch cheyyum – and fights with them
cheRRAr thiral azhiya – such that the strength of enemies get destroyed
kuRRam onRillAdha – (but) not having faults like hitting an enemy who is showing his back while running away, etc.,
kOvalar tham – O (sister) of (such) gOpAlars
poRkodiyE – who looks like a slim (and beautiful) vine made of gold
puRRu aravu algul – and having the back curved like the shape of head of a snake living in its hole
puna mayilE – and like the peacock living in its place
pOdharAi – please get up and come here;
chuRRaththuth thOzhimAr ellArum – all of your friends who are relatives
vandhu – have come (together)
nin muRRam pugundhu – into your thirumAligai’s verandah
mugil vaNNan pEr pAda – to sing the names of kaNNan who is of the color of dark blue clouds
selvappeNdAtti nI – you who is all the treasure (for us)
chiRRAdhE pEsAdhE – not moving, and not talking
uRangum poruL eRRukku – what could be there to sleep?

Meaning

kaRRu kaRavai

Cows that are looking young like calves – because they grow young with the fond touch of krishNan;

gaNangaL pala

gaNam -> crowd/bunch; pala-> many

It is not possible to count the cows in a bunch, and cannot count the number of such groups as well; there are so many cows, even higher than the number of stars in the sky, the number of grains in the beach; the number of pApams in an individual; similar to how there is no count for jIvathamAs.

kaRandhu

Like how one sarvESvaran is determining and controlling the actions of all the jIvAthmAs, one cowherd boy is able to follow his varnAsramam and get all the milk from all these countless cows; the cows, because of the wealth of kaNNan’s touch, are so full of milk that the cowherd boy milks the cows fully to reduce the tension in their teats;

gaNangaL pala kaRandhu – AchAryan giving gyAnam to lots of groups of sishyas.

cheRRAr

enemies of such cowherd boys – those who are trying to create problems to krishNan (that is kamsan, et al) [but krishNan would say that He does not have any enemies; only those who are enemies to his bhakthAs are His enemies]

svApadhESam: those who are upAyantharaparar (using some other means to reach their goal, e.g., gyAna yOgam etc.,) and upEyAntharaparar (asking for some other benefits/goals)

thiRal azhiya

kamsan and his group, who think that even dhEvas are not equal to them, cannot intimidate these AyppAdi men and so their ego is killed.

svApadhEsam: thiRal – trying to put in their own efforts (and the accompanying ahankAram) to achieve their goal of reaching Him or other benefits; azhiya – for that attitude to be destroyed

chenRu seruch cheyyum

AyppAdi men cannot wait for the enemies to come to them and then fight, so they would go to the enemies’ places, even if they have to cross the river, and fight with them to save kaNNan; equal in valor to chakravarthy thirumagan who went to the enemy’s place to fight him.

mathurA was very close to thiruvAyppAdi. How come vasudhEvar thought it was a safe place for kaNNan? It is because kamsan is scared of the thiruvAyppAdi gOpars. He Never entered that place. That is why he sent his asura servants instead of going there by himself – that too he told them to go in other forms (மாறு வேஷம்). And krishNan said do we need these great gOpars to kill kamsan? Just the lowly me the cowherd boy (கடையனான இடையன்) is enough.  At the end too, kamsan sent akrUrar to bring kaNNan.  krishnan chenRu (went and) killed kamsan. He killed him so that he would not commit more pApams.

svApadhESam: the ones who keep Him as their means, would do vijaya yAthrai themselves (to correct other people who use other means)

kuRRam onRillAdha

thiruvAyppAdi gOpars who would not be idle if they see anyone coming to fight; and would fight without breaking the rules, (when the enemy loses his weapon, they wait for him to gather one, and would not attack when he does not have a weapon to fight back) – inRu pOi nALai vArAi – said chakravarthy thirumagan.

Because they have surrendered to kaNNan, even if someone complains to kaNNan about something that they did, He would say, “Whatever they did was right”.

kOvalar tham poRkodiyE

Hey the (sleeping) girl,

kOvalar tham – the most favorite of this whole thiruvAyppAdi,

poRkodi – who has fully given her livelihood and well-being in her husband’s hands; jIvAthmAs who have fully given their livelihood and well-being in the hands of perumAn; like the vines that fully depend on their support; por kodi – soundharyam – samudhAya sObhai – overall beauty; and lAvaNyam – avayava sObhai – beauty of specific parts.

poRkodi – hEma, lathA

poRkodi – possessing gyAna vairAkyam (small waist)

==> AzhvAr – In this pAsuram, ‘kOvalar thum por kodiyE’ refers to periyAzhvAr. In periyAzhvAr thirumozhi he sang, ‘vittu chiththan manaththE kOil kONda kOvalanai kOzhunguLir mugil vaNNanai‘, and ANdAL in this pAsuram is singing along those lines, ‘mugil vaNNan pEr pAda‘, and he was also fond of the the kOvalar (gOpars/gOpikAs) as he sang many including ‘kaNNan kEsavan nambi piRandhinil‘.

puRRu aravu-algul

You who is slim and elegant like a snake entering its den; her beauty makes women to wish to be men (like dhraupathi’s girl friends); similar to how His beauty makes men wish to wear women’s clothes (rishis upon seeing rAman); This is consistent with how srIvaishNavas should be interested in the wellness of AchAryan’s (and srIvaishNavas’) thirumEni (divine body).  vAzhi thirunAmams describe the thirumEni too; thirukOshtiyUr nambi thinks of ALavandhAr‘s back (that is like turtle’s back) as his savior; pinbazhagiya perumAL jIyar ate medicines so that he could be in this world to see the thirumuka maNdalam (divine face) of his AchAryan nampiLLai having water drops in it, as he regularly did every morning after his AchAryan took bath in the river.

svApadhEsam ==> algul – para bhakthi

puna mayilE

like how the peacock in its home showing its beautiful tail feathers would attract the other, you have a beautiful hair that is attractive to kaNNan and all the gOpikAs too.

about parama bhakthi

pOdharAi

you don’t have to help us be with kaNNan, at least, just for our benefit walk a few steps; we want to walk behind you and see your beautiful walk; please go with us for our full satisfaction; like how it was beautiful to see rAman going to the forest (sObhayan dhaNdakAraNyam).

“Are all of you ready? Are you all here?”

suRRaththuth thOzhimAr ellArum

All the girls are her friends; all the people are her relatives; all her people are like her, doing kainkaryam for the sake of doing it (not expecting anything in return / not doing for any other reason).

ellArum vandhu

They are all here – they go to sleep everyday thinking that they live for your well-being and your relationship.

nin muRRam pugundhu

nin muRRam – The verandah(?) of your house is the favorite place for kaNNan to come and play; whenever He knows that all of us are going here to play, He wants to join us immediately so that He can be here; He would come stand here and look at us with His happy and naughty smile;

When this place is kaNNan’s favorite, it goes without saying that it is our favorite too. (muRRam pugundhu muRuval seithu nInRIr (periya thirumozhi 10-8-5); muRRaththUdu pugundhu ninmugam kAtti pun muRuval seydhu (nAchiAr thirumozhi 2-9)).

vAlmIki writes ‘vibIshaNan ‘came to rAman’ instead of using the phrase ‘went from lankA’. It was the native place to be for vibIshaNan; your muRRam is the native place to be for us, say the gOpikAs.

“What are you going to do entering this place in my house?”

mugil vaNNan pEr pAda

We will sing his nAmams thinking about His beauty and kindness which you love of Him.

chiRRAdhE pEsAdhE  (you are not moving about or talking)

The girl inside was keeping quiet reminiscing the beauty of ‘mugil vaNNan’ (kaNNan who is dark like the rain clouds).

chiRRAdhE – Not moving about to indicate that you have woken up; her mischief and words are the food for the eyes and ears of these girls who are so fond of her. They are feeling sad because of not getting these.

selvap peNdAtti nI

You are a girl with pArathanthriyam (subservient to perumAn), being with you is the wealth for us.

You are fully in krishNa anubhavam, don’t we have to get that anubhavam?

“I am also missing kaNNan; am I enjoying here with krishNan?”

If not, then:

eRRukku uRangum poruL?

Is there any use in lying down in your bed and not joining all of us?

Why are you delaying, without looking at our wishes, without looking at our anxiety, and without realizing the benefit of enjoying kaNNan?

In this pAsuram ANdAL is waking up a gOpikA whose brother is duty-bound in getting the milk from all the cows, and this gOpikA was thinking that perumAn should come and see her as that is His nature. The gOpikAs outside are desperate to go see Him, and since they want to go with her, they wake her up.  In this pAsuram it says that if one does the activities following their varNAsrama dharmam with the thought of doing it as a kainkaryam (instead of as a means), then there is no kuRRam (fault).

Additional details relating this pAsuram to mudhal AzhvArs:

kaRRuk kaRavai gaNangaL pala – mudhal AzhvArs gave lots of pAsurams made of small veNbAs (as named in thamizh grammar).

chenRu cheruch cheyyum – they roamed around as yOgis;

kOvalar – who reached (thiru)kOvalur – mudhal AzhvArs.  kuRRam onRillAdha – without any defects – mudhal AzhvArs were born not from a womb; Of the three, poRkodi is bhUdhathAzhwAr – ‘kOl thEdi Odum kodi … mAl thEdi Odum manam‘. For him the chuRRaththu thOzhimAr – related friends – poigai AzhwAr, and pEyAzhwAr (other Azhwars are friends);  algul – small waist – indicates vairAkyam;  gyAnam -> poigai AzhvAr; vairAkyam -> bhUdhaththAzhwAr; bhakthi -> pEyAzhvAr;

mugil vaNNan – this phrase was first used by bhUdhathAzhvAr;

chiRRAdhE pEsAdhE – bhUdhaththAzhvAr – did not cry out or complain in his pAsurams (unlike poigai AzhwAr and pEi AzhwAr)

selvap peNdAtti (dear wife) – bhUdhathAzvar was born in the same flower as thAyAr did;

This pAsuram is said to fit kUraththAzhvAn as well. If anyone knows how, please provide in comments.


English translation raghurAm srInivAsa dhAsan

archived in http://divyaprabandham.koyil.org

thiruppAvai – 10 – nORRu suvarggam

Published by:

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

Full Series

The love that all gOpikAs have towards krishNan and the effort they take to go behind him – that is the effort Kannan takes to go behind this gOpikA – they are waking up such a gOpikA in this pAsuram.

நோற்றுச் சுவர்க்கம் புகுகின்ற அம்மனாய்
மாற்றமும் தாராரோ வாசல் திறவாதார்
நாற்றத் துழாய்முடி நாராயணன் நம்மால்
போற்றப் பறைதரும் புண்ணியனால்
பண்டு ஒருநாள் கூற்றத்தின் வாய்வீழ்ந்த
கும்பகருணனும் தோற்றும் உனக்கே
பெருந்துயில்தான் தந்தானோ ஆற்ற
அனந்தல் உடையாய் அருங்கலமே
தேற்றமாய் வந்து திறவேலோர் எம்பாவாய்.

nORRu suvarggam puguginRa ammanAi!
mARRamum thArArO vAsal thiRavAdhAr
nARRa thuzhAi mudi nArAyaNan
nammAl pORRap parai tharum puNNiyanAl
paNdu oru nAL kURRaththin vAivIzhndha kumbakaraNanum
thORRum unakkE pErum thuyil thAn thandhAnO
ARRa ananthal udaiyAy arumkalamE
thERRamAi vandhu thiravElOr empAvAi

padha padhArtham

nORRu – (you) did nOnbu
suvarggam puguginRa – (and now) enjoying the heaven without any break,
ammanAi -dear!
vAsal thiRavAdhAr – you are not opening the door
mARRamum thArArO – would you not answer us at least?
nARRaththuzhAi mudi – One who is wearing fragrant thiruththuzhAy
nArAyaNan – one having the unparalleled name of nArAyaNan
nammAl pORRap paRai tharum – one who is sung pallANdu by us; one who gives us our goal that is doing kainkaryam
puNNiyanAl – by (such) emperumAn who is dharmam,
kumbakaraNanum – that kumbakaraNan
paNdu oru nAL – once upon a time
kURRaththin vAi vIzhndha – fell on yama’s way
unakkE thORRu – (did he) lose to you
thandhAnO – (and) went away giving you
perum thuyil thAn – (his) big sleepiness?
ARRa ananthal udaiyAy – you who is having a nice sleep!
arum kalamE – you who is like a rare jewel
thERRamAi vandhu thiRa – get yourself together, and open (the door)

Meaning

nORRu suvarggam puguginra ammanAi!

Since this gOpikA did not wake up even after dawn, they are being sarcastic saying ‘This is nice, you wanted to do nOnbu and be happy’; also means that this gOpikA has already achieved the benefits of nOnbu so she is in the position of not having to do nOnbu.

This gOpikA has understood that He is the means (upAyam), so she is thinking she does not have to do anything from her side, so she is just sleeping; if one understands His nature of protecting us, then one doesn’t have to do anything to gain His protection; so too if one understands one’s sEshathvam (servitude/secondary nature to emperumAn);

Is this not the nature of those gOpikas who are trying to wake her up? (How come they are not just sleeping too?) – since they are having the anxiety of getting their goal, it is making some of them not stay put in their place, so they want to hurry and get to krishNan. For us who are having sidhdhOpAya nishtai (that He would come to us and accept us) too there are karma, gyAna, bhakthi – for us the karmam would be about doing kainkaryam;  our gyAnam would be about understanding of our svarUpam (nature/relationship with emperumAn), bhakthi would be about interest/eagerness about the destiny that is emperumAn.

nORRu – you who said that we will all go together early in the morning, will do nOnbu together, will get krishNa anubhavam together is now sleeping even after the day has progressed; you are enjoying your early morning as if you have already done the nOnbu and gained perumAn.

suvarggam – pleasure/enjoyment;  suvarggam puguginRa – continuously enjoying the pleasure (krishNan). (It does not refer to the lowly 3rd world sorggam (suva: ))

ammanAi – you are still sleeping, like you have to save us and we have to be saved by you.

The gOpikA inside did not move, thinking how come you are calling me ammanAi, when I am a devotee of you all; she is happy to be just hearing their voices;

The gOpikAs outside are thinking good about the one inside, that she is having krishNa anubhavam and so she is keeping quiet.

The gOpikA inside is so happy to receive athithi that she is not able to speak. (athithi – guest – srivaishnavAs who visit our house without looking for a thithi – good day/time)

The ones outside tell her to speak because they are afraid that bhagavAn might misunderstand the sleeping gOpikA to have done bhAgavatha apachAram by keeping quiet to bhAgavathas.

==> AzhvAr: ammanAi refers to kulasEkarAzhvAr. In his perumAL thirumozhi, he said “vaNdu kiNdu naRum thuzhAi mAlai uRRavaraip perum thiru mArvanai” and ANdAL here says “nARRath thuzhAi mudi nArAyaNan“; he is going ranga yAthrai (after doing samAsrayaNam), and so ANdAL is calling him ‘nORRu, suvarggam puguginra ammanAi“.

mARRamum thArArO vAsal thiRavAdhAr (you have not opened the door, would you not reply even?)

They are saying this as they are not able to tolerate her silence; if the door is closed, should the mouth also be closed?  Can you not reply to the relatives even if you are having a lot of wealth? Inside your house you have given yourself to kaNNan, but can you not even give your talking to us? He is not letting you get up but can you not at least say a few words to us? While looking at Him, can you not lend your ears to us? You may not want to give your krishNan, can you not give us yourself (for going to the nOnbu)?

The gOpikA replies, “You are blaming me that I am keeping kaNNan here. Do you think He is here?”

nARRa thuzhAi mudi

You may try to hide Him and He may keep quiet too, but it is not possible like how you cannot hide the fragrance of sandalwood.”

“If He hugs me just once, His fragrance will be with me even after bathing nine times; I came to bed after meeting you all, and you all came to my door last evening itself to wake me up. With so many of you standing there, and with elders’ protection of the house, would He have been able to enter this house?”

nArAyaNan

“Does HE need the doors or entrance to enter your house, like we do? Is He not present everywhere? If He is with you in your house, it is difficult for Him to only leave your place (not difficult to enter)”. He is nArAyaNan.

He won’t leave even those who don’t show their affection to Him, will He leave you who is in love with Him?

nARRath thuzhAi mudi nArayaNan – He is wearing the thuzhAi garland to save all the people who want Him.

“If I don’t open my mouth they would say that I am not talking. If I said anything they would say I am giving answer to everything” – thinking so, she kept quiet lying in her bed as if sleeping.

nammAl

He is such that even we raw cowherd girls could go and surrender to Him, He is so noble and simple.

pORRa

These cowherd girls’ surrender is not upAyam (means), it is done only because of their interest in surrendering to Him; as we are born like the way we are, He is also born so,  so that He is praised

paRai tharum puNNiyanAl

He gives us mOksham

He is the means and the destiny (both upAyam and upEyam; purushArtham); we enjoy praising Him.

Praise as we are His friends too.

By that perumaN,

pandu oru nAL (once upon a time,)

Once upon a time there was someone who kept sleeping; we had only heard about that day, but today we are seeing that here.

kURRaththin vAi vIzhndha

Who because of doing wrong in front of perumAL fell and died like an insect falling into the lamp; like drowning in a lake created for drinking water;

kumbakaraNanum

Has even that kumbakaruNan, who is the leader of sleeping, lost in a sleeping match with you and went away after giving you his sleep also (that is, along with the mistakes)? His – sleep; Yours – Big sleep (perum thuyil); He – separated one woman (due to his association with rAvaNan); You – separating all the gOpikAs of this place from you and sleeping in your bed; he slept for 6 months and was awake once in 6 months – you are sleeping till from the creation time (they are saying like this because even one second away from kaNNan feels like a very long time for them).

“They are comparing adiyEn with that person who did asahya apachAram (doing wrong even without reason)” – thinking so, the gOpikA inside wants to show them that she should not be compared to him and that she is getting up quickly, so she says “krishNa, krishNa”.

‘kumbarkaraNan’ indicates thamO guNam (other two being sathva gunam (serenity/tranquility) and rajO guNam (action/anger));  thamo guNam is laziness. (You are with a lot of sathva guNam – even without having the thamO guNam you are sleeping so much; seeing this, kumbakaraNan accepted defeat and gave his sleeping power to you)

ARRa ananthal udaiyAy

“Would we be able to see you getting up, so that we can live happily?”

Do we need to see Him wake up? We would be happy to do thiruppaLLiyezhuchi to you.

arumgalamE

As she got up quickly, they felt that she is the central jewel for them.

“You are the rare jewel that we can get”. [ like emperumAnAr] . (they are happy that if she gets ready, kaNNan also will come and celebrate all their presence).

Listening to this she tried to walk hurriedly, so

thERRamAi vandhu thiRa (carefully come and open the door)

Walk carefully without tripping over the steps or other bumps; keep in mind, we are all assembled here including those who can scold you, so don’t come as is from the bed, but get yourself composed and then come join us.


English translation raghurAm srInivAsa dhAsan

archived in http://divyaprabandham.koyil.org

thiruppAvai – 09 – thUmaNi mAdaththu

Published by:

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

Full Series

This is the 4th of 10 wake-up pAsurams.

They are waking up a gOpikA who has the full gyAnam that it is krishNan’s duty to come and get her to be with Him, as she understands that it is her nature to be subservient to Him and it is His nature to save us (from samsAram).

தூமணி மாடத்து சுற்றும் விளக்கெரியத்
தூமம் கமழத் துயிலணைமேல் கண்வளரும்
மாமான் மகளே மணிக்கதவம் தாழ்திறவாய்
மாமீர் அவளை எழுப்பீரோ உன் மகள்தான்
ஊமையோ அன்றி செவிடோ அனந்தலோ
ஏமப் பெருந்துயில் மந்திரப் பட்டாளோ
மாமாயன் மாதவன் வைகுந்தன் என்றென்று
நாமன் பலவும் நவின்றேலோர் என்பாவாய்.

thUmaNi mAdaththu chuRRum viLakku eriya
dhUbham kamazhath thuyil aNai mEl kaN vaLarum
mAmAn magaLE! maNik kadhavam thAL thiRavAi
mAmIr! avaLai ezhuppIrO!
un magaL thAn UmaiyO? anRich chevidO? ananthalO?
Emapperum thuyil mandhirappattALO
mAmAyan mAdhavan vaikunthan enRu enRu
nAmam palavum navinRElOr empAvAi

padha-padhArtham

thU maNi mAdaththu – In the house with naturally good ornamental stones embedded in them
viLakku eriya – with sacred lamps glowing
chuRRum – in all the places,
dhUpam kamazha – and with scented smoke spreading around,
mAmAn magaLE – O daughter of (my) uncle
kaN vaLarum – who is sleeping
thuyil aNai mEl – on the bed (that makes one who lies down on it to sleep),
thiRavAi – please do open
maNik kadhavam thAL – the bolt of the door that is made of ornamental stones;
mAmIr – O aunt!
avaLai ezhuppIrO – please wake her up;
un magaL thAn – is your daughter
UmaiyO – dumb so cannot speak?
anRi – or,
sevidO – deaf so cannot hear?
ananthalO – (or) just sleeping (due to tiredness)?
Emap pattALO – (or) is she being restricted/prevented (to come out)
perum thuyil mandhirap pattALO – (or) under control of a spell that makes her sleep for a long time?
mAmAyan – He who possesses unfathomable abilities
mAdhavan – nAthan (husband) of lakshmI
vaikunthan enRu enRu – srI vaikunta nAthan, and similar and more
nAmam palavum navinRu – we chanted several of such divine names; (still your daughter is not waking up!?)

Meaning:

thUmaNi mAdhaththu

Using the jewels which did not have any flaw to begin with, which did not have to go through the process of removal of flaws; like the difference between a samsAri who removed that samsAram and got mukthi, and those nithya sUris (like vishvaksEnar, garudAzhvAn) who did not have the smell of samsAram to begin with; The palace/room embedded with such flawless jewels;  (krishNan would use the flawless jewels for pirAtti’s palaces, and for decorating other places He would keep the ones that had had flaws and then were cleaned; it implies here that the gOpikA sleeping is also a favorite of krishNan).

They are praising the house of this devotee; kUrathAzhvAn said, “if one thinks great of other srIvaishnavas’ houses, that would help us go in the right path (to our destiny) .

chuRRum viLakku eriya

She has lit lamps in all the places where krishNan would walk with her holding her hands;

eriya – while the lamps (and our hearts) are not lighted (because of separation from krishNan), here she is, sleeping surrounded by auspicious lamps.

thUbam kamazha

With wonderful fragrance (which is soft and does not irritate the eyes) also surrounding her. While we are not able to enjoy any good fragrance (due to separation), how is it that you are able to relax with all these around you?

thuyil aNai mEl kaN vaLarum

While our beds feel like heated surface for us, you are feeling so comfortable sleeping in your bed as if krishNan is with you; like iLaiya perumAL (lakshmaNan in forest) we are not sleeping, and you are sleeping so nicely;

When it is krishNan who has to come and rescue us, why are these gOpikAs getting anxiety – was the state of mind of the gOpikA inside; when krishNan is the purushArththam (upEyam / goal / one to reach) why is she being lazy lying in the bed – was the stance of the gOpikAs outside.

kaN vaLarum – they are using gentle/sophisticated words to say that she is sleeping; that is the respectful way to address those who are involved in bhagavath vishayam;  when nambiyERu-thiru-udaiyAr-dhAsar left for paramapadham, nanjIyar said we should use appropriate phrases about this depending on how they lived – in case of those who were deeply involved in bhagavath-kainkaryam, we should say ‘reached thiruvadi’; for those who were focused on bhAgavatha-kainkaryam, we should say ‘ascended to thiru-nAdu’; in case of those who were focused on AchArya-kainkaryam, we should say ‘reached AchAryan thiruvadi’.

mAmAn magaLE

ANdAL wishes to have the gOpikAs of thiruvAyppAdi as Her relatives (translator’s note: srIvaishnavargaLaik kaNdAl bandhukkaLai kaNdAR pOlEyum – srIvachana bhushaNam. ஸ்ரீவைஷ்ணவர்களைக் கண்டால் பந்துக்களைக் கண்டாற் போலேயும் – ஸ்ரீவசநபூஷணம்); ANdAL a small brahmin girl in srIvillipuththUr is calling the cowherd girl who lived in the north in thiruvAyppAdi and that too in a different yugam several tens of thousands of years ago; being included in the group of bhAgavathAs who played and lived with krishNan is how She wants to be.

==> AzhvAr: By mAmAn magaLE, ANdAL is referring to thirumazhisai AzhvAr. Similar to “thUmaNi mAdaththuch chuRRum viLakku eriya“, thirumazhisai AzhvAr in his nAnmugan thiruvandhAdhi says “en madhikku viNNellAm uNdO vilai“, “gyAnamAgi gyAyiRAgi“. thirumazhisai AzhwAr had sung “mAdhavanai“, and “vaikunthach chelavanAr“, and ANdAL also similarly “mAmAyan, mAdhavan, vaikunthan” in this pAsuram.

The gOpikA from inside says “You open the door yourselves and enter my house”.

maNik kadhavam thAL thiravAi

“The gem crystals are so bright that we cannot see the lock of the door. So you get up and open the door”

(Only AchAryan can open and bring out our gyAnam; we go to perumAn through the AchAryan only)

The gOpikA’s mother who is also sitting inside asks her daughter “why are you being quiet when they are calling you for this long?”

mAmIr! avaLai ezhuppIrO!

Hearing this, the gOpikAs ask from outside, “mAmIr! (dear aunt!) would you please wake her up?”

srIvaishNavan looks to serve not only perumAn, not only His devotees, but also devotees of devotees. ANdAL is calling the gOpikA’s mother as mAmi to gain relationship not only with the gOpikA but also with her mother.

On the other hand, her mother might have felt bad for being addressed as mAmi – she would have like to be addressed as an adiyAr (devotee) – this is similar to the following from aithIhyam:  thirumangai AzhvAr in ‘kaLvan kol‘ pAsuram where he is in nAyikA bhAvam (considering himself as girl-lover of emperumAn), leaves her mother and goes off with emperumAn; so her mother cries out that her daughter (AzhvAr) left her considering her relationship as a mother only and not as His devotee. So she preferred not the relationship name but being referred to as a devotee. So kUraththAzhvan‘s wife ANdAL used to refer to thirumangai AzhvAr as ‘vettimaiyar‘ (one who talks rough); and she would refer to emperumAnAr as ‘kOyil aNNar’ (which is related to 100 thadA akkAra adisil that emperumAnAr presented to thirumAlirunchOlai azhagar based on the wish of srIvilliputhUr ANdAL, and when she came out of archai to thank emperumAnAr for that, she called emperumAnAr as kOyil aNNar (brother from srIrangam)). So when kUraththAzhvAn‘s wife ANdAL referred to emperumAnAr as kovil aNNar, emperumAnAr felt sad and said, “Am I not a devotee? You are calling me with a relationship name of ‘aNNar’, because of which periyAzhvAr‘s daugther also might forget about me in the name of relationship.

The gOpikA is still not getting up, so..

un magaL thAn UmaiyO?

Is your daughter dumb that she cannot respond to our requests? Is krishNan keeping her busy?

anRich chevidO?

a dumb could at least hear us and come open the door, so, is it that she did not even hear us as she could be a deaf?

ananthalO?

or did she play with krishNan for a long time and got tired and only now she lied down on her bed?

==> (Above three relate to asking whether she is not getting ready for vAk, mAnasa, and kAyika kainkaryams).

Emap perum thuyil mandhirap pattALO?

did some one (you) put protection for her to not be able to go out?

Or did perumAn put some spell (manthram) powder (சொக்குப் பொடி) on her to get her to go behind him?

“This is not working. Please say some thiru nAmams to wake her up” says the mother.

“We say a lot of thiru nAmams”

“Good, what are those thiru nAmams?”

“They are..”

mAmAyan

With His surprising sEshtithams (activities/mischief) He got all the innocent gOpikAs of thiruvAyppAdi for Himself

mAdhavan

The husband of pirAtti, to show His kindness/to-not-look-at-our-mistakes, is here in AyppAdi.  He might have done gurukulam (school) to learn these qualities from thAyar.

When pirAtti is around, perumAn is even more kind to us; chakravarthy thirumagan did not kill anyone when pirAtti was near Him.

vaikunthan

The creator of all the worlds; with the place (vaikuntam) fit for such a perumAn; not only gOpikAs, all the men also wish to be subservient to Him.

vaikunthan mAdhavan mAmAyan: A perumAn with such greatness has made him easily available to you dear mAmAn magaLE!

vaikunthan mAmAyan mAdhavan: With the names announcing His greatness, the names announcing his kindness/simplicity, and between the two the one who stole the hearts of the cowherd gOpikAs

enRu enRu nAmam palavum navinRu (in these ways, reciting so many of His names)

mAmAyan enRu, mAdhavan enRu, vaikunthan enRu – Covering the range of three sahasra nAmams (1000 names of Him).

Also read as: nAmam palavum navinRu, mAmIr avaLai ezhuppIrO! (saying so many names of perumAn would you please wake her up, dear aunt).

Or, nAmam palavum navinrOm (we said so many nAmams of perumAn), still she is not getting up, mAmIr could you please wake her up!

——–

English translation raghurAm srInivAsa dhAsan

archived in http://divyaprabandham.koyil.org

thiruppAvai – 08 – kIzh vAnam

Published by:

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

Full Series

This pAsuram, the 3rd of the 10 wake-up pAsurams, is about a gOpikA who is full of bhagavath abhimAnam (who is fully knowledgeable, and who follows well about bhagavath vishayam), who wishes for all, not just a few, of the gOpikas to come and wake her up, and who is sought by krishNan.

The gOpikAs who got up first, those gOpikas too, instead of thinking that it is enough if a few woke up, want to wake up all of their friends to join them and go to krishNan. This is related to bhAgavatha (devotees of perumAn) vishayam.

கீழ்வானம் வெள்ளென்று எருமை சிறுவீடு
மேய்வான் பரந்தனகாண் மிக்குள்ள பிள்ளைகளும்
போவான் போகின்றாரைப் போகாமல் காத்து உன்னைக்
கூவுவான் வந்து நின்றோம் கோதுகலம் உடைய
பாவாய் எழுந்திராய் பாடிப் பறைகொண்டு
மாவாய் பிளந்தானை மல்லரை மாட்டிய
தேவாதி தேவனைச் சென்றுநாம் சேவித்தால்
ஆவாவென்று ஆராய்ந்து அருளேலோர் எம்பாவாய்.

kIzhvAnam veLLenRu erumai chiRuvIdu
mEivAn parandhana kAN mikkuLLa piLLaigaLum
pOvAn pOginRArai pOgAmal kAththu
unnaik kUvuvAn vandhu ninROm
kOdhukalam udaiya pAvai! ezhundhirAi pAdipparai kONdu
mAvAi piLandhAnai mallarai mAttiya
dhEvAdhi dhEvanai chenRu nAm sEviththAl
AvAvenRu ArAindhu aruLElor empAvAi

padha padhArtham

kOdhukalam udaiya pAvai – O the girl who is of interest (to krishNan)
kIzh vAnam – the sky on the east side
veLLenRu – has dawned (became white),
erumai – buffaloes
siRuvIdu – released out for some time (in the early morning)
parandhana kAN – spread out (in the fields)
mEivAn – to grace (the grass with early morning dews),
mikkuLLa piLLaigaLum – (regarding) all other girls
pOgAmal kAththu – (we) stopped them from going
pOvAn pOginRArai – (who were) going, with going itself as the goal,
vandhu ninROm – and came and stood steadily (by your door step)
unnaik kUvuvAn – to call you;
ezhundhirAi – please get up
pAdi – (and) sing (kaNNan’s guNAs)
paRai koNdu –  and get paRai (instrument/mOksham) (from Him)
mA vAi piLandhAnai – who killed horse shaped kEsi
mallarai mAttiya – and who destroyed the wrestlers (chANUra-mushtika)
dhEvAdhi dhEvanai – and who is the head of nithya-sUris
nAm chenRu sEviththAl – if we went (to Him) and give our respects to Him
ArAyndhu – (He would) inquire (our needs)
A A enRu aruL – and He will say O!, and he would help us.

Meaning:

kIzh vAnam veLLenRu

“It is getting bright in the East, and you are still sleeping?” so saying, the gOpikAs are waking up this gOpikA.

“East has not become bright. You gOpikAs are looking in that direction, and the brightness in your faces is reflected in there – you are ‘thingaL thiru mugaththu chEi izhaiyAr (pAsuram 30) (faces are like the moon)’. So it is anyathA-gyAnam (mistaking one attribute for another); Is there some other sign of dawn?”

erumai chiruvIdu mEivAn parandhana kAN

“The buffaloes have spread out to eat grass with dews in the early morning; srI nandagOpar has got goats, cows, buffaloes etc., (if we delayed,) krishNan would go behind them – then whom will we see? Please get up”.

Her father (all the AzhvArs are considered ANdAL’s father (anju kudikku oru santhadhiyAy [upadhEsa raththinamAlai]), here it is referring to thoNdaradippodi AzhvAr) who sang to periya perumAL (srI ranga nAthan) ‘mEttiLa mEdhigaL thaLai vidum AyargaL‘ (the cowherd boys are taking care of the young cows), trying to wake Him up in thirupaLLiyezhuchchi. The daughter is also saying that the cows are already up, but she is trying to wake up a bhAgavatha (krishNan’s devotee); (better than AzhvAr waking up krishNan (periya perumAL) (AzhvArgaL tham seyalai vinji niRkum thanmaiyaLAi [upadhEsa raththina mAlai]).

ANdAL being a Brahmin girl is supposed to know about hOmam, etc., but she is talking about the early morning dew-grass (nunip pul) eating habits of buffaloes – similar to how her walk, talk and odour changed due to pretending like a gOpikai, she with perumAn‘s grace is also having the knowledge about these animals’ life.

The sleepy gOpikA replies, “It is the darkness that is spreading and drowning because of the brightness of your faces. They are not buffaloes; you are seeing that darkness and thinking that they are buffaloes. This is your viparItha-gyAnam (mistaking one thing for another); darkness would not be there in front of you who have sAthvIka guNa. So, this is not a sign of dawn”.

The gOpikAs ask, “We accept that all the signs we told so far are because of our misunderstanding; would you tell us why this is not yet dawn?”

“The gOpikAs from all of five lakh houses have not come here; only about a thousand gOpikAs have shown up. The rest have to wake up and come here, and that would be the sign of dawn of the day”.

In response,

mikkuLLa piLLaigaLum (all remaining gOpikAs of AyppAdi)

“Everyone except you, have been going”

“How come they did not call me”

“Because there were too many people, they did not know that you were not present; they are all going fast as they missed krishNan”

pOvAn pOginRArai (those who are going eagerly, and enjoying the journey)

“The srIvaishNavAs who after their life here would go in ‘archirAthi mArgam‘; akrUrar going to krishNa (for taking him to kamsa), and the people who go on thiruvEnKata (thiruppathi) yAththirai (journey), like how they think that the going (journey) itself is the prayOjanam (destiny), these gOpikAs are also going to krishNan.

“Where do I go if they all have already gone?”

pOgAmal kAththu  (we stopped them from going (without you))

all we had to tell all the gOpikAs was that You have not yet joined – they just stopped in their tracks (consistent with what they said in the 2nd pAsuram: sEyyAdhana seyyOm – won’t do what our purvAchAriAs have not done – will follow their ways), and they are waiting for you

unnaikkUvuvAn (to call you)

We stopped them, and to follow the norm, we came in front of your door and called you.

vandhu ninROm – we came here, and we stood by your bed; like how vibIshaNan came and stood steadily in the sky (to see SrI rAmAn)

“When so many gOpikAs are waiting ready to go, why did you come and stand in front of my house? You are Not ready to go Without me, but here I am, Not getting up from my bed or showing my face (not entertaining your idea of waking me up); are you not upset with me because of this?”

They reply,

kOdhukalam udaiya pAvAi

kOdhukalam: kudhUkalam (motivated/joyful/bhakthi about krishNan)

It is good for us to come to your house and go with You to see krishNan; you are one of his favorite gOpikAs, so if we are with krishNan when you are also beside Him, that would make our being with krishNan meaningful; we will also be in the good books of krishNan if He knows that we did not leave a devotee when going to Him;

pAvAi – we do these to that gOpikA who understands and also has got her mind accepted to pArathanthriyam (subservience to perumAn).

==> AzhvAr: In this 3rd pAsuram related to referring to gOpikA being woken up as AzhvAr – ANdAL saying ‘kOdhukalam udaiya pAvai‘ is referring to bhUdhaththAzhwAr. In his iraNdAm thiruvandhAdhi, bhUdhaththAzhvAr sang ‘dhEvAdhi dhEvan enap paduvAn mun oru nAL mAvAi piLandha magan‘, also ‘endhan aLavanRAl yAnudaiya anbu‘. In thiruvAimozhi 5-2-2, nammAzhvAr sang ‘ mAdhavan bhUtham‘ which too refers to kOdhukalam.

ezhundhirAi

Please give us the greatness that it is we who came and woke you up, and then you woke up because of that.

Unlike that ‘peNNin varuththam aRiyAdhavan [nAchiAr thirumozhi 13-1] (He who does not understand woman’s sadness), you who understand it, would you still be lying down?

What is it that we would do if I woke up?”

pAdip paRai kONdu

The wealth that we are going to get now (going to krishNan) is nothing like any other wealth that we got till now; earlier the elders had said no to krishNa and no to gOpikAs for meeting each other; we all had to hide within our minds and hearts our affection for krishNan, and were very careful and afraid to show it out; but now all the people themselves have given us permission and also have requested krishNan to help us in this nOnbu. This is like opening the dam from our hearts – we are so thrilled and we openly sing and praise about krishNan – there is no stopping;

paRai – the instrument that is used as part of nOnbu – as far as the people are concerned; for us it is the krishNA anubhavam.

What would you sing about?”

mA vAi piLandhAnai

“We will sing about krishNan who split the mouth of asuran kEsi and saved us and saved Himself to give to us; the One who made Himself available to us to make fun of Him and to enjoy Him.

mallarai mAttiya

In mathurApuri He killed the two big fighters (wrestlers) for all the gOpikAs there to see and celebrate; we will also celebrate that here.

Inner meaning: the two fighters – our kAmam (our wants of materialistic things) and krOdham (anger when we don’t get what we wanted). krishNan will help kill these two.

krishNan cleverly moved away and let the two wrestlers fall against each other and die; srI rAmAnujar also would let the other sects argue against each other so that they would decide their own fate, and let the final winner come to him and lose; this is so that he would not have to waste too much time debating with each and every one).

dhEvAdhi dhEvanai

“He is the god for dhEvas, people, all beings, and non-beings; He went to mathurApuri and killed kuvalaiyApIda, chANUra mushitka, and got friends with the wealthy gOpikAs of mathurApuri – would He come and befriend us poor cowherd gOpikAs who cannot even tell the difference between their right and left hands?”

chenRu

We will go to Him; He should have come to us and saved us (as a perumAn), but we will go and show Him how our viraham (missing Him) has eaten our body; He will feel bad for us and He will bless us;

chakravarthy thirumagan – only He went to all the sages, to mahArAjar (sukrIvan), and to vibIshanAzhvAn to bless them; in fact He felt bad that He did not go all the way to lankai to bless vibIhshanAzhvAn as they met only at the shore near thiruppullANi (dhivya dhEsam).

krishNan too, only He went to mAlAkArar in mathurApuri; we as the SaraNAgathAs are His property – only the owner worries about and cares for the property; the property does not worry; when perumAn gets us, He the owner feels happy, the property does not; in our case, since we are given gyAnam, we would feel happy when/that perumAn is feeling happy.

AzhvArs sent birds etc., as messengers to ask perumAn to come and see them; with a very high level of bhakthi towards perumAn they even did Udal (showing their being upset as part of being in love) with perumAn asking Him, the One who came to them, to go away.

Given all this, ANdAL says, if We Go there to Him, He will be so thrilled. He would not reject us thinking that His dhEvAdhi dhEvan. (Also, our going there to Him is the first stage, which we all will be in for a long time; as bhakthi increases and we get the stage of a mature SaraNAgathar, we will be like this sleepy gOpikA saying that let perumAn come and bless me; crossing even that is the azhvArs’ stage).

nAm sEviththAl

“If we go to Him (out of turn), will He avoid seeing us?”

“He would not (because of Him feeling bad for us). But if He did, we shall suffer like bharathAzhvAn did”.

(bharathan begged SrI rAman to go back to ayODhya and become the king – but SrI rAman did not agree; rAman felt bad for a very long time that He did not agree to bharathan even when it is bharathan who came and saw Him).

“He will be kind like how He was to the crow”

(the crow – kAkAsuran did apachAram (mistake) by hurting sIthA pirAtti. SrI rAman wanted to kill him, but pirAtti made him do saraNAgathi and rAman calmed down and let him go – out of his kindness).

He should bow His head for us because of His love for us, but if we did that to Him (அத்தலை இத்தலையானால் /aththalai iththalai AnAl) He would melt and accept us.

AvA enRu ArAindhu aruL

He would think “Aha! Aha! These gOpikAs live with the subservience that I would provide them mOksham, and so they have been waiting for me to go and meet them – it is my mistake that I let them come here to see me instead!” and He would be so kind to us and would feel so happy to see us, and would inquire (ArAindhu) about our well-being. So there is not anything wrong if we went to Him; only we have to hurry up. So please get up and quickly join us.

(also read as – AvA enRu ArAindhu aruLuvAn, kOdhukalam udaiya pAvai ezhudhirAi).

(That gOpikA also finally gets up and joins other gOpikAs; they go to the next house to wake up another gOpikA).

In this pAsuram, ANdAL wakes up yet another gOpikA and explains to her that they stopped many of the gOpikAs and came to her house so that they would be happy to see her joining them for going to krishNan; and krishNan would be happy to understand their eagerness that they came to see him, instead of the norm of waiting for Him to come to them.


English translation raghurAm srInivAsa dhAsan

archived in http://divyaprabandham.koyil.org

thiruppAvai – 07 – kIchu kIchu

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

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In the second one of 10 wake-up pAsurams, they are waking up a gOpikA (who represents those) who knows bhagavath vishayam, but has forgotten about it now. She does not know that there is something better than bhagavath vishayam (i.e., knowing about and doing kainkaryam to emperumAn), which is bhAgavatha vishayam (i.e., knowing about and doing kainkaryam to the devotees of emperumAn).

[ Once, AtkONdavilli jIyar, who was a sishyA of emperumAnAr, had gone to see nanjIyar; nanjIyar prostrated and was standing, when this conversation happened: “I have not truly developed taste in bhagavath vishayam”;  “As an AchArya purusha, why are you thinking like this?”;  “True sign of interest in bhagavath vishayam is when we become very happy when we see bhAgavathAs (devotees)”. ]

==> This pAsuram refers to pEyAzhwAr. (At the end of this text, there is a detail about how this pAsuram refers also to kulasEkara AzhwAr (reverse order from periyAzhvAr)

கீசுகீசு என்றுஎங்கும் ஆனைச்சாத்தன் கலந்து
பேசின பேச்சரவம் கேட்டிலையோ பேய்ப்பெண்ணே
காசும் பிறப்பும் கலகலப்பக் கைபேர்த்து
வாச நறும் குழல் ஆய்ச்சியர் மத்தினால்
ஓசை படுத்த தயிரரவம் கேட்டிலையோ
நாயகப் பெண்பிள்ளாய் நாராயணன் மூர்த்தி
கேசவனைப் பாடவும்நீ கேட்டே கிடத்தியோ
தேசமுடையாய் திறவேலோர் எம்பாவாய்.

kIchu kIchenRu engum AnaichchAththan kalandhu
pEsina pEchcharavam kEttilaiyO pEippEnnE!
kAsum piRappum kalakalappa kai pErththu
vAsa naRum kuzhal Aichchiyar
maththinAl Osai padhuththa thayir aravam kEttilaiyO
nAyagap pEN piLLAi nArAyaNan mUrthi
kEsavanaip pAdavum nI kEttE kidaththiyO
thEsam udaiyAy thiRavElor empAvAi

padha padhArtham
pEi peNNE! – you, the one without proper mind (even though you know the taste of bhagavath vishayam)
Anai-ch-chAththan – bharathvAja birds named valiyan (king crows)
kIchu kIchu enRu – (birds) making kIch sounds
engum – in all the directions
kalandhu pEsina – and are talking among themselves
kEttilaiyO – did you not hear that
pEchchu aravam – sound of their talking?
Aychchiar – (also) gOpikAs
vAsam narum kuzhal – (with) hair in their head with very good fragrance, (and with their)
kAsum – garland made with the shapes of kAsu (round coins-like) (அச்சுத்தாலி)
piRappum – and long garland made with the shapes of flower buds (முளைத்தாலி)
kalakalappa – these are making sound touching each other
kai pErthu – (as the gOpikAs) move their hands,
Osai padutha – and also noise is made
maththinAl – when using the churn stick,
thayir aravam – and the sound of curd
kEttilaiyO – did you not hear (them)?
nAyaga peN piLLAi – You who is the head of us gOpikAs!
pAdavum – as we sing
nArAyaNan mUrthy kEsavanai – about kaNNan who is the avathAram of nArAyAnan
nI kEttE kidaththiyO – are you still lying down?
thEsam udaiyAy – Oh the one with great thEjas,
thiRa – open your door.

Meaning:

The gOpikAs said “The day is dawning, so you wake up”; this gOpikA inside also asked “How do you say it is dawn. I don’t see any signs”. Now they reply,

kIchu kIchu enRu engum Anai-ch-chAtthan

“The Anai sAtthan bird (sparrow) is making the ‘kIchu kIchu’ sound” (which sounds like a baby’s sweet talk (மழலைப் பேச்சு (அநக்ஷர-ரஸமாயிருக்கை))

“Just one bird making noise doesn’t make it a dawn. It may be your house’s bird.”

“They are everywhere” (engum)

“You would have triggered them from their sleep”

“No, not because of us, they got up by themselves and they are making sound by themselves”

“How do you say that”,

kalandhu pEsina pEchchu aravam kEttilaiyO

“They are talking together, that is how we know. There are many birds and they are talking to each other”

“They were together the whole night, why are they talking to each other now”

“They would be separated during the day, they are talking to each other so that they could use that to sustain the day. Their sound makes it clear that they are not feeling too good about the separation; like how someone going away for 6 months into the sea would want to spend more time with his wife, these birds are also talking and being with each other. Have you not heard them? Dwelling in the thoughts of krishNan, you have not heard the birds”

Inner meaning: If a devotee were to go somewhere from the group of devotees, then these people would talk to each other to reduce their angst about that separation, and will think about it until that devotee returns; have you not heard them talking to each other?

pEip peNNE

She does not get up, saying You would always talk like this”.

They say “Knowing about bhagavath vishayam and bhAgavatha vishayam, you are still not getting up? You don’t have the gyAnam?”

“Instead of talking about what I lack, talk about the signs of dawning”

==> AzhvAr: In this pAsurm, pEi pEnnE refers to ‘pEi AzhwAr‘.  With his ‘thiruk kaNdEn [mUnRAm thiruvanthAdhi]’ he talked about seeing the nAyagan (perumAn); his other pAsurams talk about krishNan’s sEshtithangaL (activites), and about krishNan marrying nappinnai pirAtti after fighting with the bulls.

kAsum piRappum (chain/garland made of coins, chain/garland made of those shaped like flower buds)

The coins, etc., from the chains worn in the women’s necks;

Inner meaning: thirumanthram, dhvayam and charamaslOkam (which we get from our AchAryan during samAshrayaNam) are heard together, and people are realizing their nature of being properties of emperumAn.

kalakalappa

(gOpikAs) are making noise together when they are churning curd using the churning rods.

kai pErththu

and they are getting tired after churning. Tired because they are so rich with a lot of curd; due to their gentleness, it feels like churning a mountain; tired in their mind may be because krishNan is not around; actually may be because krishNan says that He would help them churn, and He sits opposite a gOpikA, and while the gOpikA tries to churn He holds her hands and does not allow her to churn freely because He does not want her to make curd into buttermilk (he likes curd; mOrAr kudam urutti [siriya thirumadal]), so her hands get tired.

vAsa naRum kuzhal Aichchiyar

because of exhaustion, their hair locks get undone and that sends sweet fragrance to fill everywhere.

maththinAl Osai paduththa thayir aravam kEttilaiyO

like how the ocean was churned making huge noise, these gOpikAs are churning curd and you are not hearing that great sound? The gOpikAs are losing themselves in the beautiful eyes of krishNan and are singing in praise of that, and they are churning this curd with all their efforts; their chains are making the clinging  noise, and all these sounds are becoming greater and greater and hitting the other worlds, and you are saying you don’t hear any sound!

Inner meaning for the above two phrases: srIvaishNavAs who are ananyArha sEshabUthars (they know that they belong to nArAyaNan emperumAn, and to emperumAn only), who understand the wonderful fragrance of bhagavath vishayam (about perumAL), wish well for the samsAris who are the chEthanars (beings with gyAnam that they belong to perumAn) to recite the 4000 divya prabhandham – are you not hearing them reciting the prabandhams?

The gOpikA still does not get up, and says, “In this thiruvAyppAdi the people’s nature is to churn butter all the time, especially with krishNan doing avathAram here, there is no dearth of cows or milk, so I don’t think this is dawn”.

nAyagap peN piLLAi

First they called her as ‘pEip peNNE’, now they are calling her as ‘nAyagap pEn PiLLAi’ – both of which imply the same, that she is loved by all these gOpikAs;

a rich girl of high status who is talking against all their responses, and not getting up from the bed, even though she is the center-piece of all these gOpikAs.

She still does not say anything, so they say:

nArAyaNan mUrthy kEsavanaip pAdavum nI kEttE kidaththiyO

even after our singing praises (pAdavum) about nArayanan (perumAn who without showing himself is helping us and saving us),

who is born here due to his simplicity (mUrthy),

who being visible to us here in AyppAdi, who is getting rid of enemies (anything in us that prevents us from doing kainkaryam to him) [kEsavanai],

and listening to (kEttE) all the greatness of perumAn,  you are enjoying our songs (like patting in the lap when enjoying some songs),  by lying down in bed (kidaththiyO)?

kEttE kidaththiyO – You are lying down as if our words are what would sustain your life;

They are using the word ‘kEsavan‘ to get her to quickly get up in alarm, as ‘kEsavan‘ would remind her of the danger that came to krishNan in the form of the asuran kEsi. But she still does not get up, thinking that krishNan has killed that kEsi, so there is no danger for Him.

“We thought that if we sang about kEsavan, you would get up immediately, and how janakan thirumagaL (jAnaki) went quickly and hugged chakravarthy thirumagan (srI rAman)* we thought you would also quickly go with us to hug krishNan. But you are feeling better because of realizing that there is no fear of kEsi, and sleeping with your hands on your chest (that is, without any worry).

(* When living in the forest, when srI rAman killed kara-dhUshaNAs and 14,000 rakshasas and came back to their place in the forest, sIthA pirAtti upon seeing SrI rAman back with blood/wounds all over His body, she quickly went and hugged Him with love and affection).

(People who are following karma, gyAna, or bhakthi yOgas to reach srI vaikuntam have to be very careful (so, they are worried) to make sure that they are following all the procedures for the yOgas properly. If they are not followed properly, then they would have to take more births to complete it properly and then only could they attain mOksham. But in the case of SaraNagathAs (those who have done samAsrayaNam / surrender), they have left all the efforts to perumAn Himself (through their AchAryan) to take care of getting them mOksham, so they don’t have any worries whatsoever because they are assured of mOksham – so they sleep with their hands on their chest (no worries)). [மார்பிலே கை வைத்து உறங்கப் ப்ராப்தி]

thEsam udaiyAy thiRa

O pretty and beautiful girl, O the girl who looks so bright due to thinking about krishNan, please open the door for us to see that beauty and get the same gyAnam about krishNan, and quickly join us. Open the door and let the flood of your happiness (of thnking about krishNan) hit us.

(That gOpikA finally gets up and joins other gOpikAs to go to the next house to wake up another gOpikA.)

How this pAsuram is also addressing kulasEkara AzhwAr:

This AzhvAr was a king, with great devotion to srI rAman – when he listens to the story of SrI
 rAman getting ready for the war against rAvaNan, he would get up and enter into the sea thinking that he should go and help rAman in the war. In his palace there were a lot of srIvaishNavas taken care of by kulasEkaran. The ministers were jealous and they stole some gold coins and put the blame on those srIvaishNavas; kulasEkaran asked to bring a pot with a snake in it and put his hand inside the pot without any fear to prove that the srIvaishNavas would have never done such a thing.

kalandhu pEsina pEchchu-aravam kEttilaiyO pEipeNNE (Hey kulasEkarA, the ministers are talking among each other scheming to get these srIvaishNavas, do you hear that?)
kAsum piRappum kalakalappa kai pErthu (kudap pAmbil kai ittu) [you had put your hands inside the pot that had the coins making noise and with the snake in it.

aravam kettilaiyO – aravam – snake

nAyagap peN piLLAi – the leader or the central person – kulasEkara AzhwAr is in the middle of the list of AzhwArs.

kEsavanaip pAdavum (kulasEkarAzhwAr‘s first pAsuram was about kEsi as well)

pAdavum nI kEttE kidaththiyO (kulasEkarAzhwAr wanted to go join the fight to help rAman). You would not sit idle after hearing about rAman.)

pEippeNNE – Azhwar has sung ‘pEyanE enakku yAvarum yAnumOr pEyarE evarkkum. ‘ in nAyikA bhAvam

thEsamudaiyAi – you who wants a thEsu (thEjas/ form) – kulasEkara AzhwAr wanted to be in any form which would be related to perumAn – UnERu selvaththu udan piRavi yAn vENdEn … emperumAn pon malaiyil EdhEnum AvEnE.

————

In this pAsuram, ANdAL and other gOpikAs wake up a girl who knows a bit of bhagavath vishayam, but has forgotten about it and lying in bed; gOpikAs come there to wake her up and remind her about bhAgavatha vishayam; some gOpikas did not get early as they were lying in bed and enjoying on their thoughts on krishNan.


English translation raghurAm srInivAsa dhAsan

archived in http://divyaprabandham.koyil.org

thiruppAvai – 05 – mAyanai

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

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One of the gOpikAs of AyppAdi who has joined to go for the nOnbu asks, “We are so eagerly preparing for the nOnbu; will we be able to complete it without any problems? Wouldn’t the karmAs that we have accumulated over all these births give us difficulties and prevent us from completing this nOnbu (getting together with krishNan)?  vasishtar, such a great gyAni, prepared and planned for the pattAbishekam of srI rAman to become the king, but that did not happen at that time. We are such small people compared to him; how will our plans for nOnbu be completed?

One of the girls who has the gyAnam (knowledge) on vEdhas replies as this pAsuram: “it is not that we have to get rid of all the pApams/karmA before we start this nOnbu; if we want bhagavath anubhavam (experiencing togetherness with and kainkaryam to krishNan), these karmAs will go away by themselves; if we do kainkaryam (mAnasa, vAchika, kAyika) and SaraNAgathy, all the pApams will go away by themselves; so do not hesitate or discontinue by thinking about our ineligibility or karmAs. Say the name of krishNan (who is described in this pAsuram), then all the previous karmAs, and, all the new karmAs will burn to ashes like cotton balls in fire. It is similar to how the illness go away when someone happily drinks milk mixed with medicines in it.”

(krishNan did not care about his promise of not using any weapon during the kurukshEthra war  when bhIshma attacked arjuna;  sr rAmar without getting crowned went to the forest in order for mahArAjar (sukrIvar) and vibIshanAzhvAn to get their crowns. For the saraNAgathAs (those who have surrendered to Him, associated with Him), He will change our karmAs and help us be with Him and do kainkaryams).

In the case of vasishtar, he did the planning – in our case we have left it to krishNan to help us complete this nOnbu – if krishNan plans then it will succeed.

“Say the name of mAyan, vada madhurai maindhan, thUya peru nIr yamunai thuraivan, Ayar kulathil thOnrum aNi vilakku, thAyai kudal viLakkam seidtha dhamOdharan; (then) past karmAs and future ones would be burnt like cotton on fire.”

This pAsuram has the inner meaning related to samAsrayaNam.

மாயனை மன்னு வடமதுரை மைந்தனைத்
தூய பெருநீர் யமுனைத் துறைவனை
ஆயர் குலத்தினில் தோன்றும் அணி விளக்கைத்
தாயைக் குடல் விளக்கம் செய்த தாமோதரனைத்
தூயோமாய் வந்து நாம் தூமலர் தூவித்தொழுது
வாயினால் பாடி மனத்தினால் சிந்திக்கப்
போய பிழையும் புகுதருவான் நின்றனவும்
தீயினில் தூசாகும் செப்பேலோர் எம்பாவாய்.

mAyanai mannu vada madhurai maindhanai
thUya peru nIr yamunai thuRaivanai
Ayar kulaththinil thOnrum aNi viLakkai
thAyaik kudal viLakkam seidha dhAmOdharanai
thUyOmAi vandhu nAm thU malar thUvith thozhudhu
vAyinAl pAdi manaththinAl sindhikka
pOya pizhaiyum pugu tharuvAn ninRanavum
thIyinil thUsAgum seppElOrempAvAi

mAyanai – one who performs wonderful deeds
mannu vada-madhurai maindhanai – king of vadamadhurai that is having ever present bhagavath sambandham
thUya peru nIr – one having divine and ever deep water
yamunai thuraivanai – who plays in the bank of river yamunA
Ayar kulaththinil thOnRum – who was born in the cowherd group
aNi viLakkai – who is like a divine dheepam (lamp),
thAyaik kudal viLakkam seidha – who made his mother yasodhA’s womb meaningful
dhAmOdharanai – emperumAn who let himself be tied by a small rope,
nAm – we who are open to Him approaching us
thUyOmAi vandhu – [to such emperumAn] (we) came with purity
thU malar thUvi – submit good flowers,
thozhudhu – and prostrate,
vAyinAl pAdi – sing his names to our mouth’s content,
manaththinAl sindhikka – meditate in our mind;
pOya pizhaiyum – and the pApams that we committed (before getting bhagavath sambandham)
pugu-tharuvAn ninRanavum – (after such sambandham, the) pApams that we commit without realizing
thIyinil thUsAgum – will all burn away like the cotton placed in fire
seppu – so, sing His names.

Meaning:

mAyanai

Continuing with previous pAsurams in which they sang about perumAn in different lOkams/avathArams/dhivya dhEsams, here they are singing about the mAyan that is referring to srIvaikuNtanAthan in paramapadham. This is parathvam (his Supremacy, one of his kalyANa guNas (auspcious qualities)).

perumAn who happily lives in srIvaikuNtam, with so much of aiSvaryam that the dhEvAs find it hard to see Him directly, it is hard to explain or think about, He is such a mAyan; He has now come, and stayed here in dhEvaki’s womb for 12 months, and as a boy He is playing with all gOpikAs and cows – that is the paramapadhanAthan’s simplicity (sowlabhyam).

He was born here as krishNan with his changu and chakram.

(To avoid being scared of His parathvam, one thinks of His sowlabhyam; in order to avoid belittling His simplicity, one contemplates His parathvam).

mannu vada-madhurai

mannu – mathurApurI, has always had perumAn‘s sambhandam. srI vAmana avathAram did a long penance in this place of sidhdhASramam; chathrugnAzhvAn took care ruling this place after winning lavaNAsura and other asurAs, and so perumAL is fond of this place; (now krishNan – for butter, ghee, milk, and, the gopikAs).

vada-madhurai: like paramapadham this place is also famous because of perumAn‘s association; since He came here out of love, they celebrate this place; this place is a means (prApakam) to see Him; this place itself can be the goal/prApyam (because of perumAn’s presence).

maindhanai  – (say the name of the) ‘son’ (krishNan) who is having majesty/strength.

(talk/sing the glory of) krishNa (avathAram) who had the strength by which He removed the chains on His parents’ legs; He is the king; showed His beauty and pulled everyone to His side; smart. Becoming younger every day because of happily helping the gOpars.

thUya peru nIr yamunai thuRaivanai

This great yamunai river can even let us forget about the virajA river (which is the river one crosses near srI vaikuntam in order to go into srI vaikuntam); when vasudhEvar wanted to cross the yamunai river to go to thiru-AyppAdi, she after touching krishNan’s lotus feet gave way for vashudhEvar;

With krishNan and gOpikAs doing rAsakrIdai (play in the water) in the yamunai river, playing near it, gurgling and spitting in it, this river has become clean/pristine as well. (thUya).

(This is unlike river gOdhAvari which due to fear of rAvaNA, did not reveal that sIthA pirAtti was taken by rAvaNA, even though thAyAr had requested the river to inform rAma).

yamunaith thuRaivan – rAsakrIdai happened in this place; this is where gOpikAs get into trouble by krishNan; His identity is associated with the banks of yamunA.

thuRaivan – the lead (krishNan) of that land; leader of the AyppAdi girls;

==> AchAryan srI parAsara bhattar said: They are referring to krishNan indirectly by saying yamunaith thuRaivanai because the thiru-AyppAdi gOpikAs are afraid that if they said the name krishNan then kamsan might hear it and cause danger to Him.

mayanai

Ayar kulaththinil thOnRum (m)aNi viLakkai

Having mentioned ‘mAyan’ above in this pAsuram to imply perumAn in paramapatham, now ANdAL is implying that krishNan in their cowherd crowd is better in displaying His guNams – like the brightness of a lamp in a dark room; this also matches with ‘vada madhurai maindhanai‘ of this pAsuram;

(thOnRum) He does not have the limit of being born out of a womb.

(thOnRum) – he was born in mathurApuri but He came here to thiruvAyppAdi (so Ayar kulaththinil thOnRum).

(m)aNi viLakkai – he is a mangaLa dIpam (auspicious lamp) in thiurvAippAdi.

Ayar kulam – all the bhagavatha group who consider only Him as their means (to attain Him).

thAyaik kudal viLakkam seydha dhAmOdharanai

People appreciate his mother yasOdhai for giving birth from her womb to such a wonderful child; the child got that good name for his mother;

Women would have lines in their stomach after giving birth – here yasOdhai is having such lines which is a great mark for having given birth to krishNan.

dhAmOdharanai: tied by the தாம்புக் கயிறு –  by letting her mother tie him with the rope, he got the people to appreciate yasOdhai for giving birth to such a wonderful obedient child.

Like how we cannot become independent of perumAn, perumAn too cannot untie our relationship with Him. If we follow this relationship with perumAn, then we will be untied from samsAram.

dhAmOdharanai: because of tying the rope in his hip, the marks are always present on krishNan. When he jumps from one branch to another while playing, his dress moves aside and the gOpikAs look at those marks and make fun of him; that is why namperumAL (uthsavar, srIrangam, who is kaNNan himself) is always wearing dhOti around his hip (to hide the lines/marks) – said AchAryan nanjIyar.

If we think of this simplicity of him, then the ties of our samsAram would be removed.

The marks that sEshans (who have done bhaghavath samAsrayaNam) have their marks on their shoulders (கோயிற் பொறியாலே ஒற்றுண்டு); the sEshi (perumAn to whom we are sEshans) has got his marks from the rope as he allows himself to be tied by the sEshans’ bhakthi;  he shows his marks and gets us to have and show our marks (in our shoulders) – said bhattar.

thUyOmAi vandhu nAm

The gOpikai with the vEdha gyAnam says this: Do not see whether we are eligible/good enough to go and do the nOnbu, to be with krishNan, to do samAsrayaNam through AchAryan; Willing to come as you are is good enough, no need to search for any purity than that, because bhagavath sambandham (association with perumAn) does not concern your purity.

AyppAdi people don’t know how to fully bathe and keep themselves clean; they are purer with krishNan’s friendship.

vibIshaNAzhvAn did not bathe in the sea before going to see chakravarthy thirumagan to do saraNAgathi; arjunan in kurukshEthra did not bathe before getting charama slOkam (sarva dharmAn…) from krishNan in the middle of the battleground; dhraupathy did not bathe (she was in her monthly periods) when doing saraNAgathi to krishNan; For doing saraNAgathi these are not important, nor one has to earn any qualification – only the acceptance that we are ever dependent on perumAn, that we are his sEshans is important.

(vandhu nAm) – the norm is for Him (krishNan) to come to us and save us from this samsAram, but he will see us coming to him.

perumAL told guhan that He himself should have come to meet him instead of guhan coming to Him; he told that he feels ashamed for letting the dhandakAraNya rishis (in the forest) come see Him instead of him readily going t them and taking care of their problems;

so why should the gOpikAs go to him instead of waiting for him to come?  When being confident about upAyam (the means – perumAn; he is the means, so he should try to come and save us) it makes one think to stay put and wait for him;  the desperation about reaching upEyam (goal/destiny – that is also perumAn) makes us to go to Him if he has not yet showed up.
thU(ya) malar – (thUya: pure/noblemalar: flower) – The flowers given for kainkaryam without expecting anything in return (ananya-prayOjanam); not bought from the store in a plantain leaf, but by getting the flowers and putting some small effort to make it;

Like mAlAkArar’s flowers that he gave to krishNan in vada-madhurai.

Like AzhwAr said ‘sUttu nan mAlaigaL thUyana Endhi’, this is also given without expecting anything in return.

perumAn also does not see what we give, but sees the affection in our heart for him.

pathram pushpam…   He does not see the size of our kainkaryam because there is nothing that is too big in this world for him, and mainly because no kainkaryam is small for him. He only sees our affection/bhakthi/care.

thUvi – sprinkle/throw the flower in his lotus feet (without worrying about the procedure?).  [kAyika kainkaryam (one of the 3 types of kainkaryams)]. Can they throw the flowers like that instead of properly submitting them to Him? Their love for Him makes them not consider these formalities;

like how ALavandhAr also said that we do anjali just once with our hands without even properly putting them together (கோணல் மாணலாக ஒரு முறை பண்ணிய அஞ்சலி), and perumAn accepts even that as an anjali and his heart melts for us.

thozhudhu – do anjali (joining both the hands, kai kooppi) – offering ourselves – such that He would melt by seeing our affection. The reason for / use of, being born with our arms and hands (is to do anjali).

dhraupadhi’s anjali made krishNan feel so much indebted that he was never satisfied even after helping her so much;

Because he is such lover of us heroines, he would want to do anjali to us; or if He does Anjali and we the gOpikAs don’t reciprocate, then the gOpars would fear that this nOnbu is not happening appropriately; so for their sake the gOpikAs do the anjali.

vAyinAl pAdi – The use of being born with our mouth and voice is to say his thiru nAmams (perumAn‘s names). [vAkku kainkaryam].

In addition to going to you, we also sang your names;

Everything starts with thinking in the manas, but we praise you with all three apparatus, hands, mouth, and manas; our hands and mouth are going to you ahead of manas – such is our eagerness.

manaththinAl sindhikka – The use of having our manas (mind/thoughts). [mAnasa kainkaryam]. It is important to use the mind when singing His names.

So it is talking about using all the three (hands, mouth, and mind) equipment and falling on him.

pOya pizhaium(,) pugu tharuvAn ninranavum

The pApams of the past (before samAsryaNam), and the pApams of the future (from the time of samAsrayanam) …..

thIyinil thoosu Agum – ( thUsu: cotton (ball) )

….. (pApams) will vanish like how the cotton (ball) will burn in the fire and vanish.

If we regularly drink milk containing all the required medicinal items we will get rid of ailments. In the same way, as we keep doing bhagavath anubhavam, all our pApams would vanish.

seppu: say.  (connects to :  thAyai kudal viLakkam seidha dhAmOdharanai seppu). Say the name of dhAmOdharan. Relates to kAyikam, vAk, and manas kainkaryams, and his sowlabhyam (simplicity).


English translation Raghuram srInivAsa dAsan

archived in http://divyaprabandham.koyil.org

thiruppAvai – 06 – puLLum silambina kAN

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Full Series

This is the 6th pAsuram in thiruppAvai.

‘In ay ayndhum ayndhum (5*5 + 5) aRiyAdha mAnidarai..’, this is the start of the 2nd 5 pAsurams.

The first pAsuram of thiruppAvai (mArgazhi thingaL) is like an introduction to all the 30 pAsurams. The first five pAsurams of thiruppAvai are also like an introduction, talking about nArAyaNan as our only savior, that the goal of every being is to reach Him, what one would do and not do while living here, what good will happen to the world, how the rain would help, and so on.

Summary of the first 5 pAsurams :

In the 1st pAsuram, goal is to be with emperumAn; He can be reached only by His help (He is the means); those who are interested in that destiny are the eligible ones to be involved in that ‘means’;  so it showed the nature of destiny, goal, and the people eligible for it.

In the 2nd pAsuram –  for such people, it shows the activities that can be performed by them who have got the karaNams (body, indhriyas, etc.,) that are always inclined to do some activity; and for spending time meaningfully (kAlakshEpam), and what we should do based on our interest in Him;

In the 3rd pAsuram – they wanted good things to happen to those who helped them in their bhagavath anubhavam;

In the 4th song – it says that even dhEvathAs would help us who are dhEvathAnthara-sparsa-rahithar (not having any association with demigods),  ananya-prayOjanars (not asking for any other things from Him, other than Himself), bhagavathEka pravaNar (belonging only to Him), and involved in the items related to bhagavath anubhavam.

In the 5th pAsuram – it says that the bhagavath anubhavam of ours itself would prevent the enemies of such anubhavam.

So, (ஆக,), in the last 5 pAsurams, she talked about the ways and means of getting immersed in the krishNa anubhavam; then in the next 10 pAsurams coming up, she sings about those who use these ways and means for getting krishNa anubhavam.


In the next ten starting with this puLLum silambina-kAN pAsuram, ANdAL has written the pAsurams as if she is waking up 10 gOpikAs of thiruvAyppAdi who wish to go and do nOnbu with krishNan’s help.

Previous day evening, krishNan had asked all the gOpikAs to go to their homes and sleep and then meet early in the morning to start the nOnbu; he had also gone home (nappinnai pirAtti thirumALigai) to sleep.  ANdAL is pretending that some of those gOpikAs who woke up very early next day are trying to wake up the remaining gOpikAs to go with them. These gOpikAs who are inside their houses were just not able to sleep as they have been eagerly waiting to go to krishNan, thinking about how that experience would be, finally they are just lying down in their bed and dreaming about it.

(ANdAL would have wished to wake up all the 5 lakh girls to go with Her to be with krishNan, and would have written 5 lakh pAsurams too! We consider the Ten girls to represent all of us) .

When anything is related to enjoying about emperumAn, and doing kainkaryam to Him to make Him happy, it is much better to go with all other people who have also accepted the fact that they are the sEshans (devotees/slaves/subservient) of emperumAn.

~~~

When each one has got the main requirement of love for Him, and the means for doing the activities/kainkaryam, and having access to krishNan for enjoying, and the time being suitable and private, having permission from the elder gOpars, why should they not just go alone and enjoy with krishNan? why are they waking up each other?

— Like one needs company when stuck in cyclone, they are immersed in the anubhavam of krishNan (similar to AzhwArs singing: kAlAzhum nenju azhiyum – [periya thiruvandhAdhi-34]), uyir kAththu Atcheymmin [thiruvAimozhi 10-7-1], and Azhiyodum ponnAr-sArngam-udaiya adigaLai innAr-enRu-aRiyEn [periya thirumozhi 10-10-9]), so they are looking for help by waking up each other;
— even for nithya sUris it is hard to enjoy Him without the company of others when they see His greatness and simplicity – so it goes without saying that the gOpikAs, who don’t know their left hand from the right, would need the company of other adiyArs for enjoying Him;
— moreover, like it says in ‘Eka: svAthu na bhunjItha’, they wake up others because they are not of the nature of enjoying such a nectar alone by themselves;
— moreover, they wake up others because of their attitude that others should not lose such a great opportunity to enjoy Him;
— moreover, when having bhagavath anubhavam they think that one should not directly do that but only with the recommendation of other bhAgavathAs.
(so) since the matter is hard to be enjoyed alone, and these gOpikAs are not capable of enjoying Him by themselves alone, and since they think that those who are interested in Him should not lose such opportunity, and since they would not go to him without the help of other bhAgavathAs, they are waking up others.

If all the gOpikas would be having equal and indistinguishable motivation for enjoyment of krishNa anubhavam, then does it mean those who are sleeping are having lesser motivation? The enjoyable characteristics of krishNan would make some of the gOpikAs be in a state like those who drank poison, while it would make some gOpikAs restless and not able to stay in their place; so there is motivation of enjoyment in every gOpikA; so it is acceptable that some are awake and they are waking up others.

~~~

==> The inner meaning in these 10 pAsurams – she is referring to other AzhwArs as those 10 gOpikAs whom she is calling to go and get krishNan’s thiruvadi, and to do kainkaryam to Him.

புள்ளும் சிலம்பினகாண் புள்ளரையன் கோயிலில்
வெள்ளை விளிசங்கின் பேரரவம் கேட்டிலையோ
பிள்ளாய் எழுந்திராய் பேய்முலை நஞ்சுண்டு
கள்ளச் சகடம் கலக்கழியக் காலோச்சி
வெள்ளத்தரவில் துயிலமர்ந்த வித்தினை
உள்ளத்துக் கொண்டு முனிவர்களும் யோகிகளும்
மெள்ள எழுந்து அரி என்ற பேரரவம்
உள்ளம் புகுந்து குளிர்ந்தேலோர் எம்பாவாய்.

puLLum silambina-kAN puLLaraiyan koyilil
veLLai viLi-sangin pEr-aravam kEttilaiyO
piLLAi ezhundhirAi pEi mulai nanjuNdu
kaLLa chakatam kalakkazhiya kAlOchchi
veLLaththaravil thuyil amarndha viththinai
uLLaththu kONdu munivargaLum yOgigaLum
meLLa ezhundhu ari enRa pEr aravam
uLLam pugundhu kuLirndhElO rempAvAi

padha-padhArtham
puLLum silambina-kAN – birds are calling while going (after waking up), and
kEttilaiyO – are you not hearing
pEr-aravam – the big sound
veLLai viLi-sangin – of white conch which is doing thirupaLLi-ezhuchchi (waking up emperumAn)
puLLaraiyan koyilil – in the temple of perumAn who is garudan‘s leader, [garudan who is the head of birds]
piLLAi – you young gOpikA who is new to bhagavath vishayam,
ezhundhirAi – get rid of sleep and get up;
munivargaLum – adiyArs who meditate him
yOgigaLum – and adiyArs who do yogAbhyAsam
meLLa ezhundhu – (they) get up slowly without disturbing the emperumAn in their hearts
uLLaththu koNdu – they have placed in their hearts through thoughts about
pEi mulai nanju-uNdu – perumAn who drank phUthanai’s poisonous milk from her nipples, (and killed her),
kaLLach chakatam – (who made the) the cunning cart
kalakku azhiya – go out of shape and get destroyed
kAl Ochchi – by kicking with thiruvadi (and finish it),
thuyil amarndha – (who is) gracefully lying down
veLLaththu – in the liquid of milky ocean
aravil – on thiruvananthAzhvAn (Adhi SEshan)
viththinai – one who is root of the world
ari enRa pEr aravam – (munis and yOgis are thinking about such emperumAn and) making big sound, chanting ‘hari’;
uLLam pugundhu kuLirndhu – (please get up so that) we get that sound into our minds and become happy.

Meaning:

The first gOpikA that ANdAL is waking up in this pAsuram is new to bhagavath vishayam (matter related to perumAn kainkaryam) and does not know any details about doing nOnbu.

In the first 4 pAsurams she talked about para, vyUha, vibhava, and antharyamithvams. 5th was out of pattern; and in this 6th pAsuram they sing about archAvatharam (in statue form) as in ‘puL araiyan kOil’

puLLum silambina-kAN

The gOpikAs who have woken up early go to the first gOpikA’s house to wake her up. They tell her to wake up.

The girl from inside asks, “Shouldn’t the day first dawn for waking up?”.

They reply, “The day has dawned, so please get up”.

The girl asks, “What is the sign that the day has already dawned?”.

“We are here, isn’t that enough to tell that it is dawn?”.

“If someone has slept the previous night then you can say that their getting up is the sign of dawn. You gOpikas did not sleep at all, so I cannot take it as a sign”.

Then they reply with the first words of this pAsuram, “puLLum silambina kAN” – the birds have woken up and they are going for gathering food (you come and see that)”.

She replies, “Is that a sign that the day has dawned?”,

“Is it not?”

“No” (ஓம், அல்லவீ)

“How come?”

“You did not let those birds sleep, so they are also going without sleep. In the place where you are born, even the birds are thinking about krishNan and they don’t sleep. So, that is also not a sign of dawn. Tell me some other sign”. She keeps lying down on her bed.

In this context, piLLai piLLaiAzhvAn would say that for this AthmA there is no good time other than when we hear the bird that marks us the amicable time to do bhagavath samAsrayaNam. Here the sound of bird implies AchAryan’s word, and his waking up those sleeping in ignorance.

Inner meaning for puL (bird) – the bhAgavatha bhakthas who have woken up early in the morning, wanting to get dharshan of blackness of krishNan.

In the place where ANdAL was born, would there be sleep for the birds, said nAlUrAchAn piLLai – based on ANdAL’s ‘kAlai ezhundhirundhu kuruvik kaNangaL mAlin varavu solli maruL pAdudhal meimmai kolO [nAchiyar thirumozhi 9-8]’.

puL-araiyan kOyilil

The king of birds periya thiruvadi (garudAzhvAn) is there, his “kO” (king) sarvEshwaran is there, ‘il’ His house (that is, kO’s house, that is, temple), koyilil – in the temple of garudan’s king (that is, perumAn).

(When krishNan is here, and when everyone is immersed in His beauty and behave as His bhakthas, can there be a perumAL temple in thiruvAyyppAdi? yes, similar to how chakravarthy thiurmagan (rAman), along with his dharma pathni (as wife who helps rAmar conduct the dharmas of living) and family had done pUjAs to periya perumAL (srIranganAthan) when perumAn was in ayOdhDhi; similarly, for krishNan also there is a perumAL kOyil here.)

puL-araiyan – His identity is based on those people who depend on Him;  lakshmaNa pUrvajam cha – sIta pirAtti also said that Her being was in danger by yama in the form of a deer as soon as She sent away lakshmaNan and his elder brother chakravarthy thirumagan. She refers to srI rAman as related to lakshmaNan.

They are referring to perumAn through the name of periya thiruvadi (garudan) – one generally goes to perumAn through the support of thiruvadigaL (AnjanEyar, garudan), AchArayan, AzhwArs, and thAyAr.

veLLai viLi sangin pEr aravam

The gOpikAs are saying that the sangu (conch) is white. The gOpikA inside says, ‘Conch is always white, it is not a good argument for saying that the day has dawned’.

She continues, ‘Every sAmam (every certain number of hours) they sound the conch in the temple, so the sound of conch is not a sign of dawn.’

The gOpikAs reply, ‘pEr aravam’ (bigger sound) – the conch is being sounded with higher volume, which they would do only at dawn.

viLi – calling. Calling at the auspicious time of brAhma muhuUrtham to do kainkaryam to perumAL.

Inner meaning: the sound of praNavam coming from the temple, calling (viLi) the ‘உ’ (devotees) of the praNavam to come there.

pEr aravam – loud enough for you to get up;  when talking about lakshmaNan going to mahArAjar’s (sukrIvan) place and making loud sound with his bow (because mahArAjar was delaying in joining rAma lakshmaNA for finding sItha),  ananthAzhwAn said ‘mahArAjar who was holding on to the breast of thArai, his blindness (to the need of rAmA) was lost when lakshmaNan made the sound.

kEttilaiyO – are you not hearing that sound (of conch). Are you going to lose the bhAgyam of hearing that sound that is calling you to go to krishNan?

 The gOpikA inside is not convinced.

piLLAi ezhundhirAi:  piLLAi – ignorant

The gOpikAs ask, “O girl, you who are new in bhagavath vishayam (related to perumAL), who are new to the sweetness of doing kainkaryam to perumAL, without continued experience in bhagavath vishayam you have not reached the level to understand the beauty of being with other bhAgavathAs (devotees); should you not be interested in seeing us like how we are interested in seeing you?”

==> The inner meaning of the 10 gOpikAs woken up in this and the next total 10 pAsurams – the gOpikAs being woken up refer to AzhvArs. In this pAsuram, ‘piLLAi‘ refers to ‘poigai AzhwAr‘.  In his prabhandham, mudhal thiruvanthAdhi, poigai AzhvAr says ‘onRum adhanai uNarEn nAn‘ as if like the girl who is new to bhagavath vishayam; in various pAsurams of mudhal thiruvanthAdhi he uses words similar to ‘pEi mulai nanju uNdu‘, ‘kaLLa chakatam kAl Ochchi‘, ‘veLLaththaravil thuyil amardha viththu‘, to enjoy krishNan’s amAnusha seshtithangaL (actions beyond human). ANdAL is using similar words in this pAsuram, and referring to a similar gOpikA.

==> Another way this is seen is as follows: This pAsuram is about periyAzhvAr her beloved father and AchAryan, and then the seven pAsurams including this go in reverse order of AzhvArs from periyAzhvAr to poigai AzhvAr, them being elders; then remaining three of ten pAsurams are about future AzhvArs – thoNdaraippodi Azhvar, thiruppANAzhvAr, and seerk kaliyan.

So, as this pAsuram talks about garudan, periyAzhvAr is amsam (characteristic) of garudan. So this pAsuram indicates periyAzhvAr.

piLLAi – new in these matters;  bhattar said ‘chinthayanthi was new to krishna gAnam, otherwise she would have been used to the in-laws’ trying to stop her and she would have gone ahead out of the house anyway’.

The gOpikA inside asks back, “Who woke you up, you who know all the sweetness of kainkaryam?”

They reply, “Nobody woke us up; we woke up hearing others doing their own chores” as follows:

pEi mulai nanju uNdu

When He was alone when even His mother could not help, that phUthanai came near krishNan to kill Him, but she got killed.

Inner meaning: ahankAram, mamakAram are related to svAthanthriyam – that is, our (wrong) feeling that we are independent of perumAn; because of our AthmA getting into our body (pEi uNdu) we get the ahankAram and mamakAram (mulai uNdu) which are poisonous (nanju) for our AthmA, and we pray perumAn to get rid of these things from us.

kaLLa chakatam

If it is someone like phUthanai, then it may be possible to identify as a devil and protect oneself; but His mother had kept a toy as protection, into which the asuran got into for killing krishNan. (so ‘kaLLachakatam).

kalakkazhiya kAl Ochchi

He kicked His legs because of delay in getting milk from His mother, and His lotus feet hit the toy and killed the asuran who went inside that toy;

==> The girls are talking about phUthanai and the chakatAsuran so that the girl who is sleeping will get a jolt thinking about the dangers that came to her krishNan, and so would wake up.

Inner meaning: pray perumAn to remove from us the kAmam (our interest in non-living things (that is materials, body, fame, gadgets,..) and krOdham (the anger when we don’t get those things).

veLLathu aravil thuyil amarndha viththinai

They are happy that without all such dangers (from bhUthanai and others), perumAn is safely lying on thiru ananthAzhvAn (Adhi SEshan) in thiru pArkadal (milky ocean).

veLLam – to indicate that perumAL with his gentle thirumEni is comfortably sleeping on Adhi SEshan

aravil – on the snake – thiru ananthAzhvAn (Adhi SEshan); soft; his breath killed the madhukaidavas, so there is no need to worry about any danger for perumAn;

thuyil – sleep – perumAn lying down on Adhi SEshan and deeply thinking about what avathAram to take next for saving us;  one who can come and comfortably live in a bhaktha’s heart.

amarndha – as He wants to deeply think about ways of helping and saving us, He is not getting distracted even if thAyArs hug him tightly on their divine chests.

viththinai – viththu – the source/reason for everything;  kshIrAbdhi nAthan (perumAn in the ocean) getting ready for the next avathAram, as if all the avathArams so far are not enough.

uLLaththu-k koNdu

Keeping them in their minds and hearts (them = perumAn lying down on Adhi sEshan in the ocean, and along with the thAyArs), where there is no danger of asurAs;

munivargaLum yOgigaLum

the munis (who do deep thinking about perumAn), and yOgis (who do physical kainkaryam to perumAn) [similar to the gOpikA inside who is lying down thinking about perumAn, and the gOpikAs outside who are wanting to do kainkaryam to perumAn],

meLLa ezhundhu – the munis and yOgs get up very slowly

the munis and yOgis are getting up from their bed very slowly, like how a pregnant woman would get up slowly and carefully, they are getting up without even disturbing the garland in their heads; they get up very carefully so that the perumAn inside them (antharAthma) would not be disturbed; (are there munis and yOgis in thiruvAippAdi? – after krishNan has done the avathAram here, the munis and yOgis come to this place that is full of cows, and labor themselves to enjoy krishNan).

ari enRa

ari – hari – nArAyaNan.

The munis and yOgis then say hari 7 times as soon as they get up; (when we wake up we could say hari 7 times, and take about 4 steps in the direction towards srIrangam, before carrying on with our morning activities).

Saying ‘ari’ would get rid of all the hindrances in doing perumAL kainkaryam. It would get rid of all our fears – what is our fear? that some danger would happen to perumAn. So they pray that He himself should get rid of such dangers, that He saves Himself for us. Once He does that, we are again afraid that someone will see that greatness and He will get kaN echchil (கண் பட்டு விடும்) and we will start singing pallANdu for Him.

Before one gets the gyAnam of bhagavath sambandham one is afraid about dangers to self; after getting the gyAnam of bhagavath sambandham one is afraid of dangers to perumAn.

pEr aravam (big sound (of chanting hari))

Not only the munis and yOgis, but all the 5 lakhs houses are saying ‘hari’.

uLLam pugundhu kuLirndhu –

“As we are feeling so much viraha thApam (suffering due to missing krishNan), the sound of hari nAmam went into our minds and hearts and helped us cool it down, so we are feeling wonderful, so you wake up now.”.

That gOpikA finally gets up and joins other gOpikAs to go to the next house to wake up another gOpikA.


English translation raghurAm srInivAsa dhAsan

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