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upadhESa raththina mAlai – 33

SrI:
SrImathE SatakOpAya nama:
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SrImath varavaramunayE nama:

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pAsuram 33

seerArum villipuththUr selvath thirukkOLUr
ErAr perumbUthUr ennum ivai – pAril
madhiyArum ANdAL madhurakavi AzhvAr
ethirAsar thOnRiya Ur ingu                                         33

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Word by word meaning

Arum – having (porundhiya)
seer – greatness, (that is)
villipuththUrSrIvillipuththUr and
selvam – having wealth (that is)
thirukkOLUr – thirukkOLUr and
Ar – full of
Er – beauty (that is)
perumbUthUrSrIperumbUthUr,
ennum ivai – such dhivyadhEsams
Ur – (are the) places
pAril – in the earth (where)
Arum – (one(s)) having divine/special
madhi – knowledge
ANdALsUdik koduththa nAchiyAr
madhurakavi AzhvArmadhurakavi Azhvar and
ethirAsaremperumAnAr
thOnRiya – divined their incarnation
(respectively).

vyAkyAnam

Now, he (maNavALa mAmunigaL) is divining here with ‘seerArum villipuththUr’, the places of incarnation of those who were divined about in an earlier pAsuram that started with ‘AzhvAr thirumagaLAr ANdAL … [upadhESa raththina mAlai – 21].

Since they incarnated as said in that pAsuram as ‘vAzhvAga vandhu udhiththa [upadhESa raththina mAlai – 21], the places of their incarnation is also having full of greatness and wealth everywhere.

seerArum villipuththUr – SrIvillipuththUr having thriving wealth. That is like the combination of pon (gold), maNi (gems) and muththu (pearls) put together, having golden feet of emperumAn villipuththUr uRaivAn [nAchchiyAr thirumozhi – 5.5]’ (emperumAn divining his presence in SrIvillipuththUr), and nAchchiyAr who is the sthree dhanam (wealth) as can be said as ‘maNivalli’, and, incarnating in the place where pearls are formed and as said in ‘ikkarai ERi iLaiththu irundhEn [periyAzhvAr thirumozhi 5.3.7]’ (came out of the samsAram to the other shore due to your grace), like a (seeker) muktha who has reached the shore, that is periyAzhvAr – having such combination it is having unlimited ever present wealth.

Srivilliputhoor-Aandaal-Temple-wikipediaSrIvillipuththUr temple

Or, it can be said as referring to nAchchiyAr that is ‘kOvalar tham pon kodi [thiruppAvai – 11]’ (sister of gOpalars (cowherd boys) and looking like a slim (and beautiful) creeper of gold), and sarvEsvaran that is ‘maNiyai vAnavar kaNNanai [thiruvAimozhi 1.10.11]’ (One who has a form like a (radiant) precious gem, being the controller of those in paramapadham).

Or, it can be said as talking about AzhvAr and thirumagaLAr who have assumed the birth of cowherds and spending time immersed in the qualities (of emperumAn) as said in ‘seer malgum AyppAdi [thiruppAvai – 1]’ (wealthy place of thiru AyppAdi), they are being complete in krishNan’s qualities as said in ‘mali pugazh vaN kurugUr [thiruvAimozhi 4.2.11]’ (having much greatness, head of thirukkurugUr (nammAzhvAr)).

selvath thirukkOLUr – As said in ‘selvam malgi avan kidantha thirukkOLUr [thiruvAimozhi 6.7.7]’ (having much wealth, thirukkOLUr, where he is in lying position), it is having vaiththamAnidhi (huge wealth being preserved for emergency / also the name of emperumAn there).

ErAr perubUthUr – That is, since ‘ErAr ethirAsar [upadhESa raththina mAlai – 37]’ (full of beauty, emperumAnAr) incarnated there, the place is also being ‘ErAr’ (full of beauty), that is SrIperumbUthur.

Or, as said in ‘senkayal vAvigaL sUzh vayal nALum siRandha perumbUthUr [Arththi prabandham – 32]’ (~ ever great SrIperumbUthUr that is full of fields, waters, fish, etc.), it is talking about the fertile place.

ennum ivai – in this way these places that are talked about as popular.

pAril madhi Arum ANdAL madhurakavi AzhvAr ethirAsar thOnRiya Ur ingu – that is – being full of bhagavath gyAnam (knowledge about emperumAn, etc), and which extends up to His devotees – having such quality is ANdAL – she incarnated in ‘seerArum SrIvillipuththUr’ (mentioned above).

 

Like ‘Ayar kulaththinil thOnRum (m)ANi viLakku [thiruppAvai – 5] ((krishNan) beautiful lamp/gem who arrived in the clan of cowherds)’, here in the clan of ‘vEyar’ this ‘lamp’ incarnated.

Having knowledge equivalent to the aforementioned, who does not know any thing other than nammAzhvar as said in ‘thEvu maRRaRiyEn [kaNNinuN chiruth thAmbu – 2]’, (that is, madhurakavi AzhvAr),

perumal_koil_rappaththu_uthsavam_2015_nammazhvar_madhurakavi_azhvar_nathamunigal_DSC_0691madhurakavi AzhvAr with his lord nammAzhvAr – (dhEvap) perumAL kOyil (kAncheepuram)

and, emperumAnAr the head of yathis, the places in which they appeared, that is, ‘selvath thirukkOLUr ErAr perumbUthUr’ (mentioned previously).

ingu – (here) – Gives the meaning that those who are ‘there’ (in SrIvaikuNtam) descended here and appeared.

It is said ‘yadhAvathArAnmathurA murArE rAmasya sAkEtha purI cha yadhvath | thadhA yathIndhrasya sadhAmupAsyA mahA bhUtha purI bhabhUva [prapannAmrutham 2.28]’ (Like mathuRa due to incarnation of murAri the krishNan, and like ayOdhya due to incarnation of rAman, SrIperumbUthUr due to the incarnation of yathirAja, became virtuous/sacred).

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 24

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andal

pAsuram – 24

anju kudikku oru santhathiyAy AzhvArgaL
tham seyalai vinji niRkum thanmaiyaLAi – pinjAip
pazhuththALai ANdALaip paththiyudan nALum
vazhuththAi manamE magizhndhu.                                                   24

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Word by word meaning

ANdALaisUdik koduththAL,
oru – (who incarnated as an) unparalleled
santhathiyAy – divine daughter
anju kudikku – of the lineage of AzhvArs who are afraid of the cruel world, and so do mangaLASasanam, (and who is)
vinji niRkum – being of special state than
AzhvArgaL thamAzhvArs
seyalai – ways of gyAna (true knowledge) bhakthi (devotion) vairAgyam (steadfastness in following the principles of SrIvaishNavam), etc., (and who is)
thanmaiyaLAi – having that nature,
pazhuththALai – being very mature
pinju Ay – when being very young,`
manamE – Oh the mind!
vazhuththAi – you shall worship
nALum – always
magizhndhu – happily
paththiyudan – with devotion.

vyAkyAnam

He (maNavALa mAmunigaL) is divining to his mind to worship ANdAL happily, ANdAL who has got more greatness compared to (other) AzhvArs, as in ‘anju kudikku oru santhathiyAy’.

That is, as said in ‘santhAna bheejam kuru pANdavAnAm’ (only son for the lineage of the pANdavas), like how parIkshith himself was the offspring for the five pANdavas,

ANdAL too, for the lineage of prapannas that is AzhvArs, is being the one child as a divine daughter. As she is part of the clan of having true knowledge, she is referred by them as ‘kula magaL kOthai’ (~ daughter of the lineage, gOdhA).

Or, being an unmatched offspring of the lineage of periyAzhvAr who at a much later time would do mangaLASAsanam by being afraid of some wonderful valor that emperumAn showed at a much earlier time. This is reflected in ‘bhagavath yajaSramasthAna rakshaNa bhayAkula vamsajAthAm [jIyar nAyanAr who is maNavALa mAmunigaL’s divine grandson in pUravAsaramam – his upadhEsa raththinamAlai slOkam -24 ?]’.

ANdAL too starting with ‘anRu ivvulagam ALandhAi adi pORRi’, performed mangaLASAsanam at present, for the glorious deeds of the past of emperumAn, isn’t it? Reason for her doing mangaLASAsanam is the lineage of her birth, isn’t it?

This lineage is identified as ‘anju(m) kudi’ (clan that is afraid (as shown above)), isn’t it?

AzhArgaL tham seyalai vinji niRkum thanmaiyaLAi – that is, while matching her father periyAzhvAr in doing manaLASAsanam, she is supreme compared to the ten AzhvArs in gyAnam (true knowledge), bhakthi (devotion), vairAgyam (steadfastness), etc.

Since she gets bhakthi as ‘family wealth’ (being in the lineage of AzhvArs), and in addition unlike the ten AzhvArs’ who have to pretend to be a woman in their various states of bhakthi, she can be herself (a female), and so she is having wonderful level of bhakthi compared to them.

That is, unlike AzhvArs who in their urge to get emperumAn had used means other than Him, like starting with things like doing nOnbu (vratham – austerity), taking madal (calling out emperumAn in public) etc., which would destroy ananyOpAyathvam of a devotee (not using anything other than Him as the means), ANdAL said towards kAma dhEvan (deity of love) – ‘pEsuvadhu onRu uNdu ingu emperumAn [nAchchiyAr thirumozhi – 1.8] (addressing kAma dhEvan: now there is something I need to convey to you, who is my swAmy/master (to bless me as one who gets to caress the lotus feet of krishNan)), and ‘unnaiyum umbiyaiyum thozhudhEn [nAchchiyAr thirumozhi 1.1]’ (addressing kAma dhEvan: worshiping you and your brother sAman (please make me do kainkaryam to thiruvEnkatamudaiyAn/SrInivAsa)), and ‘thozhudhu muppOdhumunnadi vaNangi [nAchchiyAr thirumozhi 1.9]’ (again addressing kAma dhEvan: three times a day I surrender to you completely and prostrate unto your feet ( and am expecting you to help me do kainkaryam to krishNan)), – and so she was thinking of kAma dhEvan himself as the main deity, thus crossing the other AzhvArs‘ limit of using other means for getting emperumAn!

pinjAyp pazhuththALai – That is, in the world when something ripens, as said in ‘palasya kAraNam pushpam’, it would have gone through the stages of flower, tender fruit, then unripe fruit, and after some days among these stages it becomes a ripe fruit, isn’t it? Unlike that, it is as if the tender fruit without becoming unripe fruit had become ripe fruit by itself, is how ANdAL’s ways are.

That is, instead of going through the stages of para bhakthi, para gyAnam, and parama bhakthi regarding devotion to emperumAn as said in ‘gyAnam kanindha nalam [rAmAnusa nURRanthAdhi – 66] (~ knowledge ripening ultimately to parama bhakthi), when she was too young when typically knowledge would not be pronounced, that she ripened to reach parama bhakthi. That is, the natural bhakthi was present in her at that itself.

Like when she was five years old when usually knowledge is not pronounced, she compiled thiruppAvai.

If asking whether what someone who is five years old say would be significant, there are examples like nammAzhvAr’s ‘mulaiyO muzhu muRRum pOndhila [thiruviruththam – 60] (too young that she is not even having enough of breast to distinguish from that of a boy (etc., but she still has bhakthi toward emperumAn, and talks about thiruvEnkatam, etc.,)), and more such examples.

And the knowledge of being devoted to devotees which the other AzhvArs got at a last stage, she got it in the beginning stage itself. That is, in the padhigam (decad) of ‘nedumARkadimai [thiruvAimozhi 8.10]’, it explained the greatness of them (devotees) as ‘nanimAk kalavi inbamE nALum vAykka nangatkE [thiruvAimozhi 8.10.7](wish to get always the togetherness with your devotees), and as ‘thamargaL thamargaL thamargaLAm sathirE vAikka nangatkE [thiruvAimozhi 8.10.9], (~ wish to get the opportunity to serve the devotees of devotees of devotees of you), that is the sweetness of the view of being together with emperumAn’s devotees was talked about (by nammAzhvAr) ;

also (thirumangai) AzhvAr divined in the padhikam (decad) of ‘kaN sOra vengkuruthi [periya thirumozhi 7.4] he said ‘tha(va)N sERai emperumAnukku adiyAr thammaik kaNdu enakku idhu kANeer en nenjum kaNNiNaiyum kaLikkumARE [periya thirumozhi 7.4.6]’ (see here how my mind and my eyes are ecstatic after seeing the devotees of sAranAthap perumAL at the beautiful thiruchchERai dhivya dhESam), and ‘thaN sERai emperumAn thALai nALum sindhippArkku en uLLam thEn Uri eppozhudhum thiththikkumE 1’ (Regarding the devotees who meditate on the divine feet of sAranAthap perumAL at the comfortable thiruchchERai, my mind produces nectar and it is very sweet for me),

Not taking that long (in to the prabandham to talk about the devotees), she did it in the beginning (of her prabandham) itself like in ‘pOdhuveer pOdhuminO [thiruppAvai – 1]’ (said towards other gOpikAs (devotees): Oh you who are interested in bathing (krishNa anubhavam) please join), and ‘ellArum pOndhArO [thiruppAvai – 15]’ (Have all the ones (devotees) who have to join (for going to krishNan) have come? (always including devotees for worshiping emperumAn)).

ANdALai – Like in this way she being very matured (ripened), and having the greatness of the aforementioned qualities;

paththiyudan nALum vazhuththAi manamE magizhndhu – Like how she is having unblemished bhakthi towards bhagavAn, you (mind) have that bhakthi towards ANdAL and do mangaLASAsanam in the form of praise (sthuthi) every day – ‘gOdhA thasyai nama idhamidham bhUyayEvAsthu bhUya: [thiruppAvai thaniyan]’ (~ ANdAL who is immersed in kaNNan, my similar reverence be placed toward ANdAL having such greatness, till eternity ), and also involve with affection in ‘mangaiyum pallANdu [thiruppallANdu – 1]’. It is as said in ‘uRREn ugandhu paNi seidhu [thiruvAimozhi 10.8.10]’ (reached your divine feet and be able to do kainkaryam).

– – – – –

English Translation: raghurAm SrInivAsa dhAsan

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  1. 4.5

upadhESa raththina mAlai – 23

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SrImathE SatakOpAya nama:
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pAsuram 23

periyAzhvAr peN piLLaiyAy ANdAL piRandha
thiruvAdip pUraththin seermai – oru nALaikku
uNdO manamE uNarndhu pAr ANdALukku
uNdAgil oppu itharkum uNdu                                       23

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Word by word meaning

uNdO – Is there
seermai – greatness
oru nALaikku – in any other day (compared to)
thiru AdippUraththin – the beautiful Adi month pUram star day
ANdAL – (in which) sUdik koduththa nAchchiyAr
piRandha – divined her incarnation
periyAzhvAr – (as) periyAzhvAr’s
peN piLLaiyAy – divine daughter;
manamE, uNarndhu pAr – Oh mind! Analyze and become clear about this.
uNdAgil – if there is
oppu – an equal
ANdALukku – for sUdik koduththa nAchchiyAr, (then)
uNdu – there would be an equal day
itharkum – for this day too.

vyAkyAnam

Now as in this way she incarnated, he (maNavALa mAmunigaL) divines the greatness of this star day through showing that there is no equal to this day, with ‘periyAzhvAr peN piLLaiyAy’.

It is the greatness of him (AzhvAr) who is the reason for her birth.

periyAzhwAr who was having the main kainkaryam of making flower garlands, found her (ANdAL) under a thiruththuzhAy (thuLasi) plant, and took her and gave her in the hands of his dhEviyAr (wife), and she was childless, she took this girl of someone else with a lot of affection; at that time, her breasts produced a lot of milk as said in ‘van mulaigaL sOrndhu pAya [periyAzhvAr thirumozhi 2.2.4]’ ((as yaSOdha saying to krishNan) my beautiful breasts due to my love for you are producing milk which is pouring out). It is usually only for the mothers who delivered their babies that the milk would produce when they have their children. So it talks about her being their girl child.

periyazhwar-andalperiyAzhvAr’s divine daughter ANdAL

ANdAL piRandha – This is one (great) birth of her having greatness. nAchchiyAr who has got the worlds {bhUdhEvi} has come and incarnated in this world.

piRandha – nAnum piRandhamai poy anRE [nAchchiyAr thirumozhi – 10.4]’ ((if chakkaravarththith thirumagan’s words are not truthful, then only) my birth would also be not truthful), is how she has talked (about her own birth).

The one who got (janakan) and the one who was born (sIthA pirAtti) also say ‘mE pithA, me suthA [SrI rAmAyaNam – bhAla kAndam 73.27]’ (my father, my daughter); in the same way periyAzhvAr too said ‘oru magaL thannai udaiyEn [periyAzhvAr thirumozhi – 3.8.4]’ (am having only one daughter (though this is said in a different context)), and his daughter ANdAL too said ‘pattar pirAn kOthai’ (periyAzhvAr’s daughter gOdhA (AndAL).

piRandha thiruvAdippUraththin seermai – Because of birth only the greatness is present for this day. When said there isn’t any other day that are mentioned till now that has got this greatness, then if there is a question as to why not, then,

manamE uNarndhu pAr Oh the mind which has got the ability to analyse well, instead of giving a cursory look, you think deeply again and again about this day.

ANdALukku uNdAgil oppu itharkum uNdu – It there is an equal to ANdAL who rules all the worlds, then there would be an equal to this day also.

About her it was said ‘avargaLilum kAttil vinjina kshamA dhayAdhi guNangaLaiyum nAvAl thogaikka oNNAdha azhagaiyum udaiyaLAy’ (~ having qualities such as forgiving and kind mind compared to those others, and having beauty that cannot be expressed in words) is how it is divined.

So the meaning is that like how there is no equal to her, there is no equal to her incarnation month and star day as well.

– – – – –

English Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 22

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pAsuram 22

inRO thiruvAdippUram emakkAga
anRo ingu ANdAL avathariththAL – kunRAdha
vAzhvAga(na) vaikuntha vAn pOkam thannai igazhndhu
AzhvAr thirumagaLArAi                                                                  22

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Word by word meaning

thiru AdippUram – beautiful month of Adi’s pUram star (AsAdha, pUrva)
inRO – is it today!
emakkAga anRO – Isn’t it for us only,
vAzhvu Aga – to have life
kunRAdha – not having any shortcomings (of this material world),
igazhndhu – (that she) left
vaikuntham – SrI vaikuNtam of
vAn – best
pOkam thannai – comforts,
ANdAL – (that is,) sUdik koduththa nAchiyAr
avathariththAL – had incarnated
ingu – in this world
AzhvAr thirumagaLArAi – as the divine daughter of periyAzhvAr.

vyAkyAnam

Out of the three mentioned in the previous pAsuram, he (maNavALa mAmunigaL) starts with talking about ANdAL who is the best among them, using three pAsurams; in this pAsuram he melts by engagement of his experience, in the thought whether today is thiru Adip pUram (AsAdha, pUrva) when ANdAL divined her incarnation to help him reach the goal.

inRO thiruvAdippUram – Is it today what is famously known as thiruvAdippUram? Is it today that we were granted such a day? If we got what is rare, then, doesn’t that become cause for enjoyment?

He is divining the reason next.

emakkAga anRO ingu ANdAL avathariththAL – Like when her baby falls in a well a mother would also jump in the same way to save it, (she incarnated to) take us out who have drowned in births (in this material world)? She who is the mother for all beings has divined her incarnation here. Like said in “kUpaththil vIzhum kuzhaviyudan kudhiththu avvApaththai nIkkum andha annaiyaip pOl [Arththip prabandham – 9]” (like the mother who also falls into the water and removes the danger), and in “kUpAntharmukthaputhram pathAthamanupathan mAthruvath” (Like how a mother would jump in to save the baby that fell into the well), he who is completely knowledgeable is considering her incarnation as for him.

ANDALpaintingSrI ANdAL

Next it talks about the rarity of such incarnation, by ‘kunRAdha’, etc.

Unlike the experience of other places which are not complete/not without shortcomings, in SrI vaikuNtam there is no hindrance to any greatness where limitless emperumAn is to be enjoyed – discarding such enjoyment, here too ‘pOkaththil vazhuvAdha pudhuvaiyar kOn kOthai [nAchchiyAr thirumozhi 8.10]’ (As the daughter of periyAzhvAr who enjoys emperumAn fully), she incarnated ‘AzhvAr thirumagaLArAi (as AzhvAr’s divine daughter, her highness)’.

Like how a queen would give less importance to the flowery bed of the king and lie down holding her baby’s cradle, ANdAL too ignored the limitless enjoyment of paramapadham, and came incarnating here.

Isn’t this what creates sorrow in the mind of maNavALa mAmunigaL?

– – – – –

English Translation: raghurAm SrInivAsa dhAsan

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upadhEsa raththina mAlai – 21

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pAsuram 21

AzhvAr thirumagaLAr ANdAL madhurakavi
AzhvAr ethirAsarAm ivargaL – vAzhvAga
vandhu udhiththa mAthangAL nALgaL thammin vAsiyaiyum
indha ulagOrkku uraippOm yAm                                                           21

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Word by word meaning

AzhvArperiyAzhvAr’s
thirumagaLAr – divine daughter, that is,
ANdALsUdikkoduththa nAchchiyAr, and
madhurakavi AzhvAr, and
ethirAsarSrI bhAshyakArar (emperumAnAr),
Am ivargaL – so these three,
vAzhvu Aga – for the people of this world to gain the true goal,
vandhu udhiththa – they came and divined their incarnation,
yAm – we
uraippOm – shall say
indha ulagOrkku – to those in this world (about the)
vAsiyaiyum – greatness of those
mAthangaL – months
nALgaL thammin – and days (of incarnations).

vyAkyAnam

Thus in the last five pAsurams after he talked about this AzhvAr’s (periyAzhvAr) greatness through the greatness of his birth star day, now as he had mentioned near the beginning of this prabandham as ‘anthamizhAl naR kalaigaL Ayndhu uraiththa AzhvArgaL’ through ‘vandhu udhiththa mAthangAL nALgaL thammai maNNulagOr thAm aRiya eedhu enRu solluvOm yAm’ [upadhESa raththina mAlai – 5], and as per that intention of going in the order of the months/start days, he talked in detail about AzhvArs’ months and days of incarnation,

and now he vows to talk about the order of months and days of incarnations of ANdAL, madhurakavi AzhvAr, and ethirAsar.

AzhvAr thirumagaLAr etc. Since these three stayed firm in AchArya AbhimAnam (being cared by AchArya and fully dependant on AchArya), and are incarnations of pirAtti (bhUdhEvi), thiruvadi (garudAzhwAr), and thiruvananthAzhvAn (AdhiSEsha) respectively, they can be grouped together in this special way!

periyazhwar-andalAzhvAr thirumagaLAr ANdAL

ANdaL: ‘vittu chiththar thangaL thEvarai [nAchchiyAr thirumozhi – 10.10]’ ( (if) vishNu chiththar (periyAzhvAr) brings his lord (then we will be able to have His darshan)),

madhurakavi AzhvAr: ‘thEvu maRRaRiyEn [kaNNinuN chiruththAmbu – 2]’ (do not know any other lord (than nammAzhvAr)),

nammazhwar-madhurakavi-nathamunimadhurakavi AzhvAr (with nammAzhvAr)

and

ethirAsar: ‘adi paNindhu uyndha [rAmAnusa nURRanthAdhi – 1]’ (reached the true goal having reached the divine feet of mARan (nammAzhvAr));

emperumAnAr-nammAzhwArethirAsar with nammAzhvAr

These three belong to ‘adi paNindhu uyndha‘ (became glorious by taking shelter of AchArya) group.

As said in ‘anantha: prathamam rUpam [nAradheeyam. yAdhavAdhri mahAthmiyam 1.32]’ (thiruvananthAzhvAn first mUrththy), etc., and ‘aheenAmeeSvar SrImAnAseeth rAmAnujO muni: ’ (rAmAnujar is being the head of serpents). The greatness of other two is given in detail in guruparamparA prabhAvam. So he divines the incarnation of these three.

AzhvAr thirumagaLAr ANdAL – bhUmi pirAtti as ANdAL incarnated as divine daughter of periyAzhvAr. Like (seethA) pirAtti incarnating as janaka rAjan’s divine daughter. They incarnated, not from a womb (not based on karma), in vEndhar kulam (king’s lineage), and vEyar kulam (periyAzhvAr’s clan).

madhurakavi AzhvAr madhurkavi azhvar is ‘then kurugUr nambikku anbanAi [kaNNinuN chiruththAmbu – 11]’ (devoted to then kurugUr nambi (nammAzhvAr)), like how ‘padaiththAn kavi [thiruvAimozhi 3.9.10]’ ((nammAzhvAr is) poet of emperumAn) {That is, madhurakavi AzhvAr is to nammAzhvAr, what nammAzhvAr is to emperumAn}.

Unlike saying what ever came to mouth, he is like ‘kurugUr nambi pAvin innisai pAdith thirivanE [kaNNinuN chiruththAmbu – 2] (will sing nammAzhvAr’s pleasant pAsurams), having such delicateness of words. That is, ‘nambi enRakkAl aNNikkum amudhu Urum en nAvukkE [kaNNinuN chiruthhtAmbu – 1]’ (~ saying the word (then kurugUr) nambi would make nectar spring in my tongue).

ethirAsar Am ivargaLemperumAnAr who is the head of yathis (saints) .

In this way the three having such greatness –

vAzhvAga vandhu udhiththa – Rose as a wealth for the world; they are the wealth for sarvEsvaran who incarnated as the wealth for the world; and they are the wealth for sAthvikas (ones having tranquil nature / {SrIvaishNavas} ).

As said in ‘vakuLAbharaNAnghriyugmam [parAnkusa ashtakam – 1]’ (of divine feet of nammazhvAr), and ‘mEvinEn avan ponnadi meymmaiyE [kaNNinuN chiruththAmbu – 2]’ (surrendered to his beautiful feet, and this is the truth), and ‘mARan adi paNindhu uyndhavan [rAmAnusa nURRanthAdhi – 1]’ ((emperumAnAr) surrendered unto AzhwAr’s feet and attained the true goal), they are like the divine feet of nammAzhvAr.

Not only that, as they have surrendered and be like a sandal on AzhvAr’s divine feet, and so they are compared to the lines in the divine feet, and as the protection for the feet; so he divined ‘pon adiyE nanthamakkup pon [thiruvAimozhi nURRanthAdhi]’ (AzhvAr’s beautiful feet is our wealth/beauty);

Apt living and reaching [of the goal] are by being a servant of that feet, isn’t it?

In this way the three of them incarnated as the wealth of SrIvaishNavam, for enriching SrI vaishNava SrI (wealth of SrIvaishNavam).

Their –

mAdhangaL nALgaL thammil vAsiyaiyum – (months and days of incarnation; distinguished greatness of those days) – In this way as they incarnated for the world to get the life as the true existent being – the uniqueness of the months and days of their incarnation,

indha ulagOrkku uraippOm yAmFor the ignorant and knowledgeable ones of this world to know well about the greatness of these star days, we who knows the unique differences/greatness of these days of incarnation of ANdAL et al., shall talk about it to you whether you asked for it or not;

Isn’t it AchAryas’ ways to teach the sentient after seeing their humility as said in ‘aRiyAdhana aRivikkai [SrI vachana bhUshaNam -14] (teaching them what they are ignorant about).

– – – – –

English Translation: raghurAm SrInivAsa dhAsan

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rAmAnusa nURRanthAdhi – 16

SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:

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pAsuram 16

Introduction (given by maNavALa mAmunigaL)

Being pleased after thinking about the benefits he received (emperumAnAr’s grace), he wants all to become devoted (to emperumAnAr) in the same way, and for that he talks about emperumAnAr’s graceful help to this world, emperumAnAr who is the target of ANdAL’s grace, ANdAL who is the desire of emperumAn.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram, he celebrated emperumAnAr through his devotion to periyAzhvAr; in this pAsuram he talks about that AzhvAr’s daughter ANdAL’s natural compassion which emperumAnAr is living with, and his (emperumAnAr’s) nature being of extreme generosity, due to which he is constantly deliberating about giving paramapadham to everyone; when all of the ways of vEdhas were lost, and when kali (its ill effects) was spread everywhere and was ruling the world, he came from the other world to this soil and saved everyone, he is such a beloved one; and he (amudhanAr) wants everyone to be involved in that person, so he is explaining about the help of emperumAnAr.

thAzhvu onRu illA maRai thAzhndhu thala muzhudhum kaliyE
ALginRa nAL vandhu aLiththavan kANmin arangar mauli
sUzhginRa mAlaiyaich chUdik koduththavaL thol aruLAl
vAzhginRa vaLLal irAmAnusan ennum mAmuniyE                                     16

Listen

Word by word meaning (given by maNavALa mAmunigaL)

arangar – periya perumAL’s
mauli sUzhginRa malaiyai – garland worn on the thirumudi (divine head)
sUdik koduththavaL – wore that in her hair, made it fragrant, and gave Him; such glory; such ANdAL’s
thol aruLAl – her natural kindness as his water source for growing;
vAzhginRa vaLLal – (he) lives due to that; he is extremely generous
mAmuni ennum – distinguished muni (deliberates)
irAmAnusan – that is emperumAnAr;
Since it is eternal, not created by anyone, significant beyond what is seen (prathyaksham), or inferred (anumAnam), and existing as truth by itself …
oru thAzhvilla maRai – that is, vEdham that is not deficient, in being its own reference,
thAzhndhu – due to those who do not accept it and those who interpret it wrongly, it became subdued and degraded, like the darkness that would spread when light is hidden,
thala muzhudhum – in all of the earth
kali – kali yuga
ALginRa nAL – was ruling, during that time,
vandhu – (he) came (to this world) as requested (by emperumAn)
aLiththavan kANmin – see the one who redeemed that vEdha, and protected the world;
Implication is, like me shouldn’t you too live relating only to him (emperumAnAr) and to nothing else.

vyAkyAnam

arangar mauli referring to periya perumAL who is in kOyil (srIrangam) in divine rest, since he is the one having divine rest in srIvillipuththUr as vadaperum kOyil udaiyAn; for such swAmi’s divine head;

sUzhginRa mAlaiyai – flower garland that can be used for decorating {, or, that can be decorated by emperumAn}

sUdik koduththavaLin her divine hair, as can be referred as ‘thAzh kuzhalAL’, first she decorated herself with that garland, and then removed it for presenting to the swAmi. As this happened, she was named ‘sUdik koduththavaL’ (~one who wore and then gave), and then that itself became her identity (her name is not mentioned in this pAsuram); like also said in ‘sUdik koduththa sudark kodiyE [thiruppAvai thaniyan]’.

emperrumAnAr-ANdALsUdik koduththavaL with koyil aNNar

thol aruLAl – As said in “udhathi parama vyOmnOr-vismruthya mAdhrusa-rakshaNa-kshamamithi dhiyA bhUya:srIranga dhAmani mOdhasE [srI parAsara bhattar’s guNa rathna gOsam – 56] (You spurned both the place of samudhra rAjan (your father) and parama padham (your husband’s place), and you have come to srIrangam for us) (this is said towards srIdhEvi nAchiAr, but applies to bhUmA dhEvi (ANdAL) as well) {maNavALa mAmunigaL also said “vaikuntha vAn bhOgam thannai igazhndhu, AzhvAr thirumagaLArAi [upadhEsa rathinamAlai – 22] (~spurned the comforts of srI vaikuntam and was born as divine daughter of AzhvAr)},

and in “anugraha mayIm vandhE nithayam agyAtha nigrahAm [vEdhAnthAcharyar’s yathirAja sapthathi – 2] (~thAyAr is full of blessings, and is incapable of taking any punitive action),
so, as she is the mother for all in these worlds, due to that motherly relationship, she is naturally merciful.

vAzhginRa by her mercy only, you see, is his well-being. When emperumAnAr performed charaNAgathy (surrendering), when azhagiya maNavALan had given sERththi (together) with srI ranga nAyakiAr in her sannidhi, he started with ‘bhagavan nArAyaNAbhi mathAnu rUpa [gadhya thrayam]’, it is famous that he performed prapaththi at Her divine feet first to begin with.

vaLLalin this way, through Her he performed prapaththi to Him, and got the benefit, and he gave that benefit to everyone in this world – such a great generous one. jIyar also divined about this beauty by saying “kAlathrayEpi karaNathraya nirmitha athi pApakriyasya saraNam bhagavath kshamaiva | sA cha thvayaiva kamalA ramaNErththithA yath, kshEmassa Eva hi yathIndhra! bhavathsrithAnAm [yathirAja vimsathi – 18]” (~rAmAnuja! for the sins one performed using the three faculties – mind, body, and speech, it is srIranganAthan who is present in srIrangam the only refuge during all three times of the day; in fact, it is the prayer of dhEvarIr through gadhya thrayam to aranganAthan during the divine day of panguni uthram that is our protection; this is our only protection.)

enRum mAmuni – as he is this much generous, he is always deeply deliberating about the protection of his devotees.

irAmAnusan – that is, emperumAnAr.

thAzhvu onRu illA maRai – vEdham not having any deficiency is about – bramam (mistaking one for other); pramAdham (forgetful); vipralambam (contradictions), etc.; purushapraNIthathvam (being created by someone); svaprAmANyE anya sApEkshathvam (having to refer to something else as source); anithyathvam (not existing at times/not lasting); and so on – none of these deficiencies are present in vEdhas.

maRai thAzhndhusuch vEdham got affected badly due to bAhya kudhrishtis (those not accepting vEdhas, and those giving wrong meanings to vEdhas), and due to the nature of kali yuga; kali cramped and tried to destroy the vEdha; (this is explained in length quoting vishNu purANam and srImath bhAgavatham); due to the badness of kali, it was walking in ways that should be rejected, and cornered and side tracked the vEdham.

thala muzhudhum kaliyE ALginRa nAL – Like how when light is hidden/removed, the darkness would surround and occupy the whole place, by the nature of this world that brings in darkness (ignorance), kali yuga was ruling alone this world; if time and place are right and amicable, then it would be possible to correct and protect; unlike that, the place was having multi-faceted enemies (of vEdhas), and time belonged to such people (so it was hard).

vandhu – during such terrible place and time, from Paramapadham he came as a blessing, as a divine incarnation in this world at srIperumbUthur

aLiththavan kANminhe came so and protected everyone, please see! Meaning is that, all of you please understand that he is your protector, so surrender to him and live right. AzhvAr too said, ‘kaliyum kedum kaNdu koNmin [thiruvAimozhi 5.2.1] (~ Watch for it! kali’s effects will be destroyed!’).

From AzhwAr thirunagari srI U.Ve. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’:

vEdhas ever present means that the sequence of words is always the same – during annihilation when it is present in the divine mind of emperumAn, and after it is passed as is to brahmA during his creation process;
arangar – unlike in his other pAsurams where he says ‘arangan’, here he says ‘arangar’ -> similar to ANdAL using the word ‘arangar’ during praNaya rOsham (upset with emperumAn due to separation).

Andal Thirkalayanam-779299-p_kumar.blogspot.com
arangar – can be considered as a plural of arangan; like how those who attained mukthi might assume different forms in order to do kainkaryam, here emperumAn due to his extreme love for ANdAL, is taking different forms to be with her – he came from the form of arangan of srIrangam to the form of vadaperum kOyil udaiyAn at srIvillipuththUr; so two of them;
This is followed by very detailed descriptions about emperumAn’s love for ANdAL, greatness of ANdaL, greatness of emperumAnAr due to his considering thiruppAvai as an upanishath, and getting the name of thiruppAvai jIyar, how emperumAnAr removed the darkness created by kali, and so on.

– – – – –

Translation: raghurAm srInivAsa dasan

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rAmAnusa nURRanthAdhi – 11

SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:

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pAsuram 11

Introduction (given by maNavALa mAmunigaL)

(amudhanAr) says that it is not possible for him to complete talking about the distinguished practicing (of sAsthra and sampradhAya) of those who have surrendered to emperumAnAr who holds in his head the divine feet of thiruppANAzhvAr.

Introduction (given by piLLai lOkam jIyar)

Till now with the three pAsurams celebrated the relationship of emperumAnAr with mudhal AzhvArs; in this pAsuram – for self to have this much of ability/qualification (to sing) as enabled in the initial stage by periya perumAL – in whose divine feet thiruppANAzhvar right from him birth was in love, thiruppANAzhvAr who was celebrated as ‘isaikArar [thiruvAimozhi 1.5.11]’ (poet/having sweet tunes) by nammAzhvAr; such thiruppANAzhvAr’s divine feet is always sought by emperumAnAr; those who have surrendered to such emperumAnAr – their practices (of following sAsthra and sampradhAya) cannot be completely talked about by me in this big world (says amudhanAr).

sIriya nAn maRaich chemporuL senthamizhAl aLiththa
pAriyalum pugazh pAN perumAL charaNAm padhumath
thAriyal chenni irAmAnusan thannaich chArndhavar tham
kAriya vaNmai ennAl solloNadhu ikkadalidaththE                11

pAsuram

Word by word meaning (given by maNavALa mAmunigaL)

sIriya – (vEdhas) having the greatness due to showing the nature, qualities, and ownership of perumAn
nAl – four types consisting of rig etc.,
maRai – such vEdhAs
semporuL – having a smooth run of words
senthamizhAl aLiththa – helped (get such meanings) through the beautiful poems of thamizh
pugazh – having the fame
pAr iyalum – being in this world
pAN perumAL – such thiruppANAzhvAr
charaNAm padhumaththAr – the lotus that is the divine feet (of the AzhvAr)
(thAr)iyal senni – (emperumAnAr) having a divine head that holds (such divine feet) as decoration
sArndhavan tham – those who have completely surrendered as their refuge
irAmAnusan thannai – to such emperumAnAr
kAriya vaNmai – their distinguished practicing
ikkadal idaththu – in this world that is surrounded by sea
ennAl solloNAdhu – it is not possible for me to complete talking about that.

Connecting the words differently, ‘ikkadal idaththE irAmAnusan thannaich chArndhavar’ to mean that in this world where there is not too many people who would do bhagavath samAsrayaNam (surrender to emperumAn), these people have reached the pinnacle of it and have surrendered to His devotee that is emperumAnAr as their refuge.

pAriyal – ‘iyal’ here means being so / happenings.
(charNAm padhumath) thAriyal – ‘iyal’ here means decorating, with,  thAr -> flower.

When considering the words as ‘kAriyal vaNmai’, having the generosity of the dark cloud (kAr); like the clouds that would equally pour in the land and the sea, the devotees of emperumAnAr pour about all of his auspicious qualities to everyone.

vyAkyAnam

sIriya nAn maraich chemporuL – As said in “sAhi srIramruthAsathAm”, vEdhas are the wealth for the learned (sath); and it is in the form of four types rig, yajur, sAma, and athrvaNa. Out of this, as said in “asAram alpa sAramscha sAram sAratharam thyajEth! – bhajEth sAratharam sAsthram rathnAkara evAmrutham – aNubhyascha mahadhbhyascha sAsthrEbya:mathimAnnara: – sarvathassAramAdhadhyAth pushpEbya iva shat padha:” (rid of useless and mediocre ones, and take only the best meanings from vEdhas), and in, “sruthi padha viparItham kshavEkalpam sruthowcha prakruthi purusha yOga prApakAmsOnapathya: – thadhi havibdhaguptham mruthyubIthAvichinvanynthupanishadhamruthAbdhEr uththamam sAramArya:”,

(~take the best one from the vEdhas, that is the ashtAksharam and the like);

(prabandham amalanAdhipirAn) considers the auspicious meanings of the components a, u, ma of the praNavam which is the essence from the ashtAksharam; (‘a’malanAdhipirAn, ‘u’vandha uLLaththanAi, and ‘m’andhi pAi; and rest of thirumanthram in the remaining pAsurams; for more experience see: http://ponnadi.blogspot.in/2012/10/archavathara-anubhavam-thiruppanazhwar.html )

AzhvAr gave such great meanings using beautiful thamizh:

senthamizhAl – As “amalanAdhipirAn [amalanAdhipirAn-1]”, and as “uvandha uLLaththanAi [amalanAdhipirAn – 2]”, and as “mandhipAi vada vEnkata mAmalai [amalanAdhipirAn – 3]” that are the first words of the first three pAsurams of his prabandham amalanAdhipirAn, where he added the essence/root of vedhAs that is praNavam (aum), and adding other letters to those first letter (a,u,m) (through first words of pAsuram meaning);

aLiththa – gave (the prabandham) and protected everyone

pAriyalum pugazh – glory and auspicious qualities that have spread in all the worlds; that are in the happening;

pAN perumAL – As called as “isaikArar [thiruvAimozhi 1.5.11]” (poet/having sweet tunes), thiruppANAzhvAr was born in the lineage (pANar / nampAduvAn of kaisika purANam) of those who create divine songs, deeply learned the ways of music, and as said in ‘Ethath sAma gAyan nAsthE’, he sang sweetly for the pleasure of periya perumAL; and his identity itself is related to such singing; such noble thiruppANAzhvAr.

emperumAnAr-thiruppANAzhwAremperumAnAr with thiruppANAzhvAr

charaNAm padhumaththAriyal chenni – As said in “guru pAdhAmbujam dhyAyEth” , and “bhavath padhAbjE hrushtAsthu nithyam anubhUyamamAsya bhudhdhi:”, having the most enjoyable lotus feet (of thiruppANAzhvAr) in his (emperumAnAr) divine head, like how others would decorate their heads with crown etc.

irAmAnusan thannai – such emperumAnAr who is having the limits of being subservient to the devotees (of emperumAn).

sArndhavar tham – those who have taken (emperumAnAr as their) refuge

kAriya vaNmai – As said by vEdhAnthAchariar in “samaya niyathayA [nyAsa vimsathi -1 ]” they follow as per sampradhAyam (tradition), that is, as advised by piLLai lOkAchariAr in “karththavyam AchArya kainkaryamum, bhagavath kainkaryamum [srI vachana bhUshaNam -275]” (what is to be done is service to AchAryan and emperumAn), they have the greatness of following the ways; their generosity of showing in action to all the prapannas that this is the way to do such service;

ennAl solloNAdhu ikkadal idaththE – In this world that is surrounded by the seas, as it is hard for me to know the true full level of their greatness, it would be hard for me to complete talking about it.

padhumaththAr – lotus flower.
iyal – decorating (like with flower)
kAryam – proper deed to be done

When connecting ‘ikkadal idaththE’ with ‘irAmAnusan thannaich chArndhavar tham’, it gives this meaning: when it is hard to find in this world that begets darkness those who would surrender to emperumAn, it is impossible to complete talking about the greatness of those who surrendered to emperumAnAr’s divine feet which is the upper limit of surrendering.

When recited as ‘kAriyal vaNmai’, kAr -> cloud pregnant with rain drops; its ‘iyal’ / ways -> pours out without being partial to land or sea; vaNmai -> similar to such cloud, they are so generous in pouring out about all the auspicious qualities of emperumAnAr.

{What follows is piLLai lOkam jIyar immersing in the greatness of those who have surrendered to emperumAnAr}

Examples of ‘irAmAnusan thannaich chArndhavar tham kAriya vaNmai’, (examples of the greatness of those who surrendered to emperumAnAr as their refuge) :

– Memorizing the whole text after reading once the bhOdhAyana vruththi grantham, winning in the assembly of krimi-kaNda chOzha those who wrongly interpreted vEdhas – that is of AzhvAn;

– When emperumAnAr made victorious presence into mElnAdu (thirunArAyaNapuram), on the way to the temple, in an agrahAram (village of brahmins) there were a lot of mAyAvadhis (adhvaithins), he looked at them and wished to correct them to be srIvaishNavas, blessed ANdAn saying that you go every day to the tank where they bathe and wash your divine feet in that water; and he did the same; as they took that water they lost their bad ways and developed proper desire and surrendered to the divine feet of emperumAnAr – that is of ANdAn;

– Giving vyAkyAnam for thiruvAimozhi which is the essence of all vEdhas – that is of piLLAn

– Regarding thiruvEnkatamudaiyAn (srInivAsa), as nammAzhvAr wanted to continuously do pure kainkaryam as in ‘ozhivil kAlam ellAm udanAi manni vazhuvilA adimai seyya vENdum nAm [thiruvAimozhi 3.3.1]’ , he performed such kainkaryam wished by AzhvAr as when creating a tank by himself, thiruvEnkatamudaiyAn came down to his level and carried the sand to help him on that – having such unimaginable excellence – that is of ananthAzhvAn;

– Doing thadhiyArAdhanam to the group of emperumAnAr for the day (in her bad state of poverty) – such paruththik kollai ammAL dhEvigaL

Is it possible to talk about their greatness using pAsurams?

Concludes piLLai lOkam jIyar, vAchAmagOcharam enRapadi. (it is beyond words).

From srI u.vE. thirumalai nallAn chakravarthy rAmakrishNa iyengAr’s ‘amudha virundhu’:

vEdhAnthAchariar mentions in his munivAhana bhOgam, “vEdhiyar thAm viriththuraikkum viLaivukkellAm vidhaiyagum idhu enRu viLambinOmE” (~we are saying that this (amalanAdhipirAn of thiruppANAzhvAr) is the seed for the detailed scriptures of vEdhas).

Since he provided prabandham in noble/proper thamizh and removed the troubles of devotees that came due to their svAthanthriyam (feeling independent from perumAn), and let us join with emperumAn, all of which are done by Acharyan, here pAN perumAL is the AchAryan.

Since he is an AchAryan, emperumAnAr is wearning this AzhvAr’s divine feet as a lotus flower in his head.

(Heard in srI. u.vE. vELukkudi krishNan swAmi’s upanyAsam)

emperumAnAr though has taken sanyAsam, has got his nephew ANdAn, has got a sister (ANdAL), has got a (abhimAna) son (piLLAn), etc. (the difference here is they are related to bhagavath bhAgavath kainkaryam).  Now emperumAnAr as a sanyAsi is also wearing flowers in his head that is the lotus feet of thiruppANAzhvAr!

  • – – – – – – –

Translation: raghurAm srInivAsa dasan

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

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

Full Series

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

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

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

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

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

padha padhArtham

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

Meaning:

vangak kadal kadaindha mAdhavanai

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

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

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

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

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

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

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

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

]]

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

We feel confident when pirAtti is there to support us.

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

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

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

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

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

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

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

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

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

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

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

Now ANdAL talks about the adiyArs who want perumAn.

thingaL thirumugaththu

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

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

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

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

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

chEi izhaiyAr

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

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

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

chenRu

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

[chenRu – we sishyas go to our AchAryan ]

iRainji

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

angu – In thiruvAyppAdi

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

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

ARRai – the way in which they did these.

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

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

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

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

paingamalath thaN theriyal pattar pirAn

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

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

periyAzhwAr who gave her daughter in marriage to perumAn.

pattar pirAn kOdhai sonna

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

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

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

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

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

sangath thamizh mAlai

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

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

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

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

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

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

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

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

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

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

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

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

ip parisu uraippAr

whoever would recite these pAsurams

– ip parisu – with the same mind

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

Ir iraNdu mAl varaith thOL

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

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

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

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

sengaN thirumugaththu

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

Whose is this thiru mugam?

selva thirumAlAl

Lakshmi’s husband.

with the katAksham of husband of lakshmi (thirumAl);

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

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

engum thiruvaruL peRRu

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

inbuRuvar

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

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

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

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

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


Recited along with thiruppAvai:

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


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


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


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


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

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

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

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

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

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


 

English translation Raghuram Srinivasa Dasan.

archived in http://divyaprabandham.koyil.org

 

 

thiruppAvai – 29 – chiRRam chiRukAlE

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

Full Series

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

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

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

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

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

padha padhArtham

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

Meaning

chiRRanj chiRu kAlE

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

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

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

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

kAlE – in the morning

chiRu kAlE – early morning

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

krishNan’s dhinacharyai (daily schedule):

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

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

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

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

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

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

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

So when can one meet him in his home??

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

vandhu

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

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

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

unnaich chEviththu

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

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

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

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

un poRRAmarai adiyE

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

{

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

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

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

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

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

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

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

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

}

pORRum

pray, and do mangaLAsAsanam.

poruL kELAi

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

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

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

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

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

peRRam mEiththu uNNum kulaththil piRandhu nI

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

kuRREval

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

engaLai

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

koLLAmal pOgAdhu

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

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

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

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

iRRaip paRai koLvAn anRu kAN

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

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

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

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

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

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

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

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

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

eRRaikkum EzhEzh piRavikkum

We want to do kainkaryam to you forever.

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

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

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

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

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

unthannOdu uRROmE yAvOm

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

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

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

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

unakkE nAm At chEivOm

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

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

“So that is it?”

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

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

maRRai nam kAmangaL mARRu

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

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

“Sounds good; is that it?”

“That is not it”

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

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

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

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

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

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

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

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

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

‘unRannOdu uRROmE AvOm’ – means ‘nArAyaNAya’.

‘maRRai nam kAmangaL mARRu’ – refers to nama:

together, it is thirumanthram.

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

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

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

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

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


 

English translation Raghuram Srinivasa Dasan.

archived in http://divyaprabandham.koyil.org

thiruppAvai – 28 – kaRavaigaL pin chenRu

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

Full Series

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

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

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

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

padha padhArtham

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

Meaning

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

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

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

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

pin chenRu

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

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

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

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

kAnam sErndhu

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

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

uNbOm

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

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

aRivu onRum illAdha

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

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

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

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

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

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

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

Aykkulam (cowherds)

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

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

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

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

un thannaip piRavi peRum thanaip puNNiyam yAm udaiyOm

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

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

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

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

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

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

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

kuRaivu onRum illAdha gOvindhA

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

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

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

gOvindhA

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

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

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

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

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

“O, that?”

un thannOdu uRavu

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

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

un thannOdu uRavEl namakku ingu ozhikka ozhiyAdhu

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

“How can you say for sure?”

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

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

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

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

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

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

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

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

ariyAdha piLLaigaLOm

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

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

anbinAl

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

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

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

un thannaich chiRu pEr azhaiththanavum sIRi aruLAdhE

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

iRaivA

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

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

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

Your saulabhyam does not match with you anger.

nI  (you)

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

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

So it is now You who have to act.

nI thArAi paRai

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

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

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

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


English translation Raghuram Srinivasa Dasan.

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