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thiruppAvai – 27 – kUdArai vellum

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srImathE rAmAnujAya nama:
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“So, have you got all the items you wanted for nOnbu?”

They reply, “krishNa! what we asked till now are for nOnbu, but there are a few personal ones that we need to ask you.”

After getting him they are talking about the rewards they would get for completing the nOnbu (getting him). During union with emperumAn it would appear that the ornaments are their aim.

கூடாரை வெல்லும் சீர் கோவிந்தா உந்தன்னைப்
பாடிப் பறைகொண்டு யாம் பெறும் சம்மானம்
நாடு புகழும் பரிசினால் நன்றாகச்
சூடகமே தோள்வளையே தோடே செவிப்பூவே
பாடகமே என்றனைய பலகலனும் யாம் அணிவோம்
ஆடை உடுப்போம் அதன்பின்னே பாற்சோறு
மூட நெய் பெய்து முழங்கை வழிவாரக்
கூடி இருந்து குளிர்ந்தேலோர் எம்பாவாய்.

kUdArai vellum sIrk gOvindhA
unRannaip pAdip paRai koNdu yAm peRu sammAnam
nAdu pugazhum parisinAl nanRAga
sUdagamE thOL vaLaiyE thOdE sevippUvE
pAdagamE enRanaiya palkalanum yAm aNivOm
Adai uduppOm adhan pinnE pAl sORu
mUda nei peidhu muzhankai vazhi vAra
kUdi irundhu kuLirndhu ElOrempAvAi

padha padhArtham

vellum sIr – having the guNam of winning
kUdArai – those who are opposed,
gOvindhA – Oh gOvindha!
pAdi – (we would) sing (till we are content)
un thannai – about you,
paRai koNdu – and receive paRai (instrument)
yAm peru sammAnam – and the price we are going to get is
nAdu pugazhum parisinAl – that the villagers would appreciate/celebrate us,
yAm nanRAga aNivOm – we would wear (the ornaments) very well (as we are decorated with them by you and nappinnai pirAtti), (ornaments such as)
chUdagam – ornament for the arms
thOL vaLai – ornament for the shoulders
thOdu – ornament for the ears
sevip pU – ornament for the upper part of ears
pAdagam – (pAdha kadagam) – ornament for the legs
enRu anaiya pal kalanum – and more such ornaments;
adhan pinnE – after that,
pAl sORu – rice (in the) food made with milk
mUda – (which) would not be visible (due to)
nei peidhu – (lots of) ghee added,
muzhangai vazhi vAra – such that it would drip through the elbows,
kUdi irundhu – (we would) be together (and eat that)
kuLirndhu – and be happy.


kUdArai vellum

krishNan wins those who don’t want to befriend Him; He will try as much as possible to include everyone with Him. He would win the ones like rAvaNan who did not want to bow his head till the end.

He loses to those who join/accept him.

parasurAman tried to fight with chakravarthy thirumagan, but after losing to Him, he gave his bows and arrows and did anjali to Him and left; if he had done anjali even when holding the bows in his hand it would have been chakravarthy thirumagan who would have lost to that.

“We won’t fall on the feet of krishNan who is having friendship with arjunan” said dhuryOdhanan, and you won him.

“We will do whatever you say” said pANdavas, and you did everything they said – walking for them – to ask for a few small villages, riding a chariot in the war, bathing the horses of the chariot, and so on.


AchAryas try hard to correct those who do not follow the sampradhAyam. They try whatever is required to help sishyas understand bhagavath vishayams.

==> Once an elderly person, who helps with tasks related to writing copies of granthams, came to kUraththAzhvAn and requested him to teach him some meanings (do kalakshEpam). kUraththAzhvAn agreed to teach him. But that person put a condition that nobody should know that he is learning from him – he probably thought it is low of him to be learning because others might think that he does not know enough; kUraththAzhvAn agreed not to tell anyone that he is teaching this person, since kUraththAzhvAn thought that it would any way help one person to gain bhagavath vishayams.

So, kUraththAzhvAn took that person to an isolated place and started doing kAlakshEpam, one on one. That person would hold the grantham in his hands and read a phrase and kUraththAzhvAn would explain its meanings (as was the custom of the time). This went on for a few days. One day when this was going on, kUraththAzhvAn saw some people walking toward their location. That elderly man did not notice those people. kUraththAzhvAn was concerned that this person’s condition of anonymity would be in jeopardy if they came to know about this kAlakshEpam.

As those people came closer to the location, kUraththAzhvAn quickly took the srIkOsam from that person’s hands and kept it in his hands, and as those people crossed them, kUraththAzhvAn loudly said to the student, ‘please continue (teaching me)’ – pretending to be learning from that old man. Those people might have thought, “we thought kUraththAzhvAn knows everything, but looks like he is learning all of these secretly from this old person”

kUraththAzhvAn is gyAna nidhi – seeing his gyAnam emperumAnAr himself has wondered whether AlavandhAr has born in the form of this kUraththAzhvAn; there is no end to talking about the greatness of kUraththAzhvAn — that kUraththAzhvAn is sitting here pretending to learn from this person; he did not care what others would think of him. That old person realized his mistake and fell on kUraththAzhvAn’s feet.

They try whatever is required to help sishyas understand vishayams.


perumAn wins all by his guNams.

perumAL won enemies just by the supreme way he held his bow. (chachAla chApancha mumOcha vIra:) He won them by his guNam of valor.

He wins gOpikAs and adiyArs by showing his beauty and kindness (guNams).

He won AzhwArs by showing his svarUpa (true nature) rUpa (forms) guNa (auspicious qualities) vibhUthi (wealth).

He wins people like us who don’t show interest in any of his qualities, by using our sambandham with Azhwars as the front.

==> One could take care of the target of his arrows by applying some medicine; there is no medicine for the target of his beauty and kindness. “Wow! How can you be like that?” say the gyAnis when looking at his simplicity (eththiRam! – thiruvAimozhi 3-1-1 / எத்திறம்! (திருவாய்மொழி 3-1-1)).


You are so fond of the cows and you go behind them even though they don’t say they want to be with you, nor do they realize that you are going behind them.

You are just happy that they did not say No to your relationship; they enjoy and grow by your fond touch.
[ Another meaning for govindA – capable of speaking about great things. Our AchAryan ]

unRannaip pAdi

We are singing your names for the purpose of just singing your names.

You are ‘gOpi jana vallabhan‘; singing your names is our benefit of doing the nOnbu; benefit of having a tongue.

paRai kONdu

They are talking about paRai (drum instrument) which is prApakam (means for nOnbu) when they are already on to prApyam (krishNan); they are doing this is to help the elders.

[Singing AchAryan’s greatness, doing saraNAgathi through him; ‘kurugUr nambi pAvin (thiruvaimozhi) innisai pAdith thirivanE‘, said madhurakavi azhwAr. (I will go around singing kurugUr nambi’s thiruvAimozhi); When others said “Since thiruvAimozhi is about perumAn, you are singing about perumAn, not AchAryan”, he replied, “I don’t know what is there in thiruvAimozhi, I only sing that because nammAzhvAr wrote it”.]

yAm peru sammAnam

the prize we get – is the flower garland from your shoulders, for you to place it in our shoulders… like perumaL gave to pirAtti when going out of his palace to meet chakravarthy during the day of his pattAbhishEkam.

yAm – we, who think that we are always under the blessing of perumAn, and all that we have to do is accept that uninterrupted blessing.

nAdu pugazhum parisinAl

you give… such that it is celebrated by everyone as “this one gave and all the girls got the prize!”.

[ The award we get is what we learned from AchAryan’s gatAksham, our association with our AchAryan. ‘thiruvadi sambandham’. ‘adiyen rAmAnuja dhAsan’]


(give us prize in the best way) like how perumAL and pirAtti together gave thiruvadi (hanumAn) the chain given by indhiran. Unlike those going to srIvaikuNtam from here who are decorated by apsara women, we want you and nappinnai pirAtti to decorate us; we don’t want to be in the situation of decorating and waiting for your arrival; we want you to decorate us and enjoy the beauty.

They ask krishNan the following five ornaments.

[ We get from AchAryan the ‘five’ – pancha samskAram, during samAsrayaNam – those five are: poRi (thApa mudhrA) in shoulders, nAmam (puNdram) in forehead and other places, a new name (nAmam) for us – ‘dhAsan’, rahasya manthram, and, about thiruvArAdhana kramam(yAgam).]


Jewels worn in hands – the hands of gOpikAs that krishNan would first hold when touching; he would fondly keep their hands in his head and chest;

[[ thiruvArAdhanam, done by hands, is our ornament. AchAryan explains this to us during samAsrayaNam ]].

thOL vaLaiyE

with that touch he would want to hug our shoulders – we need jewels for such shoulders.

[ Jewels for our shoulders – thiru ilachchinai – the changu chakra poRi by our AchAryan. ]


even if we have already worn in our ear lobes, it wouldn’t be same as what you would put on us.

our ear studs would be a decoration to your shoulders when you hug our shoulders.

[==> The rahasyam we get in our ears from our AchAryan – thirumanthram.

During pancha samskAram, this is dhAsya nAmam from AchAryan; visible outside like thOdu. ]

sevip pUvE

unlike other jewels worn by them which bother when He hugs them, these ornaments and flowers worn in the upper part of their ear lobes would help him enjoy his hug.

[ ==> sevip pU – is bhOgam (enjoyment), that is, for our every-day recital, that we got from our AchAryan : dhvayam ]

[[ rahasyams received during samAsrayaNam, not so visible outside, like sevip pU. ]]


Worn in their legs; after hugging and losing to them, he would press their legs – ornament for those legs;

chUdagam for hands, pAdagam for legs – pressing their hands and legs is what He does and accomplishes other related things from them.

[==> perumAn‘s thiruvadi is what we surrender to – he gave charama slOkam for that. That is our ornament.

==> So, the above three are about rahasya thrayam. They are also about ‘gyAna, bhakthi, vairAgyam’ that one would show towards perumAn. How? Since thirumanthram is about the gyAnam of our relationship with Him, dhvayam’s 2nd line of kainkaryam is based on our bhakthi towards him, and charama slOkam is based on vairAkyam to not use other means to reach Him, they are about gyAna, bhakthi, vairAgyam.

pAdagam – perumAn‘s thiruvadi is what we wear as nAmam in our forehead -> one of pancha samskArams during samAsrayaNam. ]

enRu anaiya pal kalanum

We will wear all types of ornaments that you know; you should know, you wear so many ornaments; we will wear many of these and more like these.

yAm aNivOm

They had said ‘malar ittu nAm mudiyOm (2) (won’t wear flowers (as they were doing nOnbu)), but now they are saying they will wear all these jewels.  Only till coming to him were they to follow those things; now they want him to decorate them; he will do it if they say they agree to wear it.

[==> without bhagavath sambandham, the gyAna, bhakthi, vairAgyam would not benefit but would only create danger. For a baudhdha (follower of budhdha) too there would be gyAna, bhakthi, vairAgyam, but what is the use?

As acharyan does pancha samskAram, we will wear those as our ornaments.]]

Adai uduppOm

Will wear clothes.. were they not wearing before?

They did not wear the ones which He wore first – so they don’t consider them as clothes or as wearing.

His thiruppariyattam (cloth) worn in his head is what they want for their waist. In privacy they would wear each other’s clothes; that is the kind of clothing they wish for. As they are finishing nOnbu, they want a good thiruppariyattam.

They belong to the clan that sang ‘uduththuk kaLaindha nin pIdhaga Adai udhuththu‘.

His smell in what he wore first is what they enjoy when wearing it themselves.

gOvindhA, unRannaip pAdi, Adai uduppOm : Even when you were not near her she said gOvindhA raising her hands and she got unlimited length of saree; we are near you here, will there be any dearth of getting our clothes?

(But, when krishNan was near gOpikAs, he stole their clothes when they were bathing; when he was away from dhraupathi he gave her enough saree when she said his name. It looks like his name is better than him!). [mumukshuppadi: dhraupathikku AbaththilE pudavai surandhadhu thirunAmamiRE / முமுக்ஷுப்படி: த்ரௌபதிக்கு ஆபத்திலே புடவை சுரந்தது திருநாமமிறே ]

==> sEshathva gyAnam; one who does not have any gyAnam/awareness (like a baby, or a mentally challenged) would not worry about clothes; so gyAnam is equated to having clothes worn. We get gyAnam from AchAryan.

adhan pinnE pAl sORu mUda nei peidhu

adhan pinnE – After wearing clothes worn by you, we want to eat prasAdham eaten by you.

adhan pinnE – If one goes to someone other than Him, they would not get those items and they would not get Him. If they go to Him, they will get everything (Him).

We said ‘nei uNNOm pAl uNNOm‘, we did not eat ghee or milk all these days- seeing that, krishNa! you also avoided those things; so there is so much of milk and ghee in all of our houses. We will cook rice with milk, and will add a lot of ghee that covered its top; one would have to search for rice in between ghee.

thiruvAippAdi that is having bhagavath sambandham with krishNan is wealthy and loving.

==> pAl sOru: kainkaryam;   mUda – but we will not think that it is we who did the kainkaryam;   nei peidhu – thus we will stick to our pArathanthriyam.

muzhankai vazhi vAra

==> Nambi thiruvazhudhi vaLanAdu dhAsar asked bhattar: “Wouldn’t the ghee go inside their mouth? Would it only pour out in their arms?”  bhattar replied, “kaNNan is their food, water, and betel leaf (uNNum sOru, parugu nIr, thinnum veRRilai ellAm kaNNan (thiruvAimozhi) / உண்ணும் சோறு பருகு நீர் தின்னும் வெற்றிலை எல்லாம் கண்ணன் (திருவாய்மொழி). These gOpikAs thinking about krishNan and his leelais wouldn’t put food in their mouth, so there is no question of ghee flowing down in their arms.”.

For nOnbu they had said ‘nei uNNOm, pAl uNNOm (2)’, but now, after joining krishNan, they love to eat like this; enjoying food made of so much ghee and other tasty items, which krishNan ate first.

===> [ When standing in a line to get water, if someone is extremely thirsty he would drink the water pouring from the elbow of the person in front of him who is drinking water; we are also drinking water (gyAnam/mOksham) from our AchAryan’s elbow who is drinking from the elbow of his AchAryan, and so on. muzhankai vazhi vAra.].

kUdi irundhu

They were separated from krishNan all these days; now they are with him, around him, and they start feeling better after touching him, talking to him, and talking about him. This is better than eating. Eating is not their goal – being together with krishNan and touching the adiyArs is their wish.

[==> AdiyArs being together for talking, singing, thinking, and doing things about AzhwArs, AchAryas, pirAtti, and perumAn – this is what will make them more dear to krishNan. ‘andham il pErinbaththu adiyArOdu irundhamai’ (thiruvAimozhi).

aham annam – aham annAdha:  :  I am like food for paramAthmA. I the food of perumAn, am enjoying perumAn who enjoys me as a food;

Here too they are bhOgyam to each other.


Be with krishNan, and cool down the hearts that were aching all these days due to separation.

[==> Like how they conduct ‘namperumAL thirunAL’ to get all the srIvaishNavas together and enjoy that sight.

kUdi irundhu kuLirndhu:   sOshnuthE sarvAn kAmAn saha brahmaNA vipassthithA – mukthAthmA gets all kalyANa guNams and enjoys them together with brahmam (perumAn) in srIvaikuntam.

(with perumAn) perumAnudan kUdi irundhu kuLirndhu (in here as well as in moksham).

(with adiyAr) adiyArgaLudan kUdi irundhu kuLirndhu (in here as well as in mOksham).

Together with other adiyArs, we enjoy the wonderful prasAdham we cooked.

That will be our sammAnam (gift).

ElOrempAvAi – Enjoy this and follow our path.
In this pAsuram, through our AchAryan, through the link to srI rAmAnujar, we get rahasya thrayam, gyAnam/bhakthi/vairAkyam, after samAsrayaNam we get mOksham and be with perumAn forever.

Previous pAsuram ‘mAlE maNi vaNNa‘ highlighted “sAmyApaththi mOksham” – gaining equivalent kalyANa guNams as perumAn. There, ANdAL asked many of the things that perumAn holds – his changu, flag, mukthAthmAs (pallANdu isaippAr), etc., gaining what he has got.

This pAsuram highlights ‘sAyujya mOksham’ – being together with perumAn (kUdi irundhu) and doing uninterrupted kainkaryams to perumAn (kuLirndhu) in srI vaikuntam.

With sEshathvam (servitude) we do kainkaryams to you for the sake of Your happiness, and without any thoughts that it is we who did all the kainkaryams – everything is yours, so whatever we give you is not created by us.

Doing kainkaryam is our nature; loving and blessing us is your nature.

It also highlights chakkarai pongal made with/of lots of ghee, milk, and some rice. When we take it in our hand to eat it (or not), the ghee will flow in our muzhankai (arm; all the way down to our elbow). We are happy to share the food with other adiyArs – other adiyArs are happy to enjoy it together with us.

It is only because of our AchAryan we get sammAnam of sAmyApathi and sAyujya mOksham where we can be with perumAn, and along with all mukthAthmAs together do kainkaryam to perumAn for ever. The help of our AchAryan. AchAryan seidha upakAram / ஆசார்யன் செய்த உபகாரம் (upadhEsa raththinamAlai).

English translation raghurAm srInivAsa dhAsan

archived in http://divyaprabandham.koyil.org

thiruppAvai – 26 – mAlE maNivaNNA

Published by:

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

Full Series

 “What do you need?” asks krishNan, and these gOpikAs ask for the things they need for doing nOnbu. They who enjoy union with krishNan, why are they asking for these things?

Since the elders asked them to do nOnbu, the opportunity which the gOpikAs have utilized for being alone with krishNan to discuss about nOnbu; it would help them see krishNan’s face outside (they had been kept inside their houses all these days); it would help recite krishNan’s names to their mouth’s content (திருநாமங்களை வாயாரச் சொல்லுகைக்கு); and due to their thankfulness towards gOpas (for letting the gOpikAs meet krishNan).

{ We see very interesting conversation between krishNan and gOpikAs, in this pAsuram }

மாலே மணிவண்ணா மார்கழி நீராடுவான்
மேலையார் செய்வனகள் வேண்டுவன கேட்டியேல்
ஞாலத்தை எல்லாம் நடுங்க முரல்வன
பால் அன்ன வண்ணத்து உன் பாஞ்ச சன்னியமே
போல் வன சங்கங்கள் போய்ப்பாடுடையனவே
சாலப் பெரும்பறையே பல்லாண்டு இசைப்பாரே
கோல விளக்கே கொடியே விதானமே
ஆலின் இலையாய் அருளேலோர் எம்பாவாய்.

mAlE maNivaNNA mArgazhi nIrAduvAn
mElaiyAr seivanagaL vENduvana kEttiyEl
gyAlaththai ellAm nadunga muralvana
pAlanna vaNNaththu un pAncha channiyamE
pOlvana sangangaL pOippAdu udaiyanavE
sAlap perum paRaiyE pallANdu isaippArE
kOla viLakkE kodiyE vidhAnamE
Alin ilaiyAy aruL ElOrempAvAi

padha padhArtham

mAlE – Oh you who is loving (of your devotees)!
maNi vaNNA – having color like a blue diamond!
Alin ilaiyAy – (during praLayam) slept in a new banyan leaf!
kEttiyEl – if you inquire about the
vENduvana – needed items
seivanagaL – for actions done
mElaiyAr – by preceptors / earlier generations
mArgazhi nIrAduvAn – for bathing/nOnbu of mArgazhi
(we list those items)
sangangaL – conches
pAl anna vaNNaththu un pAncha channiyamE pOlvana – like your pAncha janyam (conch) that is white in color like milk
muralvana – which can sound (such that)
gyAlaththai ellAm – whole of the world
nadunga – (would) vibrate/be scared;
paRai – paRai instrument (drum)
pOi pAdu udaiyana – with enough space
sAla peru – (and) very big;
pallANdu isaippAr – people who sing thiruppallANdu;
kOlam viLakku – (lamps) auspicious mangaLa dhIpam,
kodi – dhvajams (flags),
vidhAnam – clothes (covering us) above;
aruL – kindly give them.


mAlE – mAL: loving/affectionate (to His devotees)

Whereas earlier they said ‘nArAyaNanE namakkE paRai tharuvAn‘ (only nArAyaNan would give us moksham / opportunity-to-do-kainkaryam) they sang about his greatness; now after seeing him, they conclude that His nature is to be kind to us; that he is defined by his kindness toward us.

pirAtti referred to Him as “saraNAgatha vathsalan” as the main aspect from the essence of srI rAmAyaNam. For mahAbhAratham, they are looking at krishNan’s ‘mAm Ekam..’ in gIthA, and his desire to be with us; his love for us adiyArs (Asritha vyAmOham) as his main guNam.

How did they come to that conclusion?

When they said ‘yAm vandha kAriyam ArAindhu aruL’, they saw that krishNan’s face became brighter and glowing than before, and he walked to his simhAsanam with eagerness to help and be with the gOpikAs, and being much more madly in love than before.

mAlAip pirandha nambiyai….‘ in nAchiAr thirumozhi.

maNi vaNNA – beautiful sapphire like blue colored form of Him

Even though he is supreme, he has made himself easily available to gOpikAs and is following their orders. Similar to how we could handle a sapphire or pearl, he is being very easy to have him in the tip of their sarees (mundhAnaiyil mudindhu ALalAmpadi irukkai / முன்தானையில் முடிந்து ஆளலாம்படியிருக்கை), wear, or even sell!

His desire for adiyArs they referred to is showing in his form too.

Even those who don’t like him are mesmerized by this beauty.

Even if he does not have his kindness, this beauty would not let them leave him;

His beauty which is the reason for these gOpikAs’ craze towards him.

mAlE seiyyum maNaLanai…..‘ (nAchiAr thirumozhi)

nOnbu and such would be the means for kAmyArthis (who do it for getting some other benefit); it would be just the following of what is required in sAsthram for nishkAmar (those who do not do it for any benefit), and would be a kainkaryam for prapannas.

==> “Why have you come here?”

They tell him what they have come here for:

mArgazhi nIrAduvAn

We came here to request the items needed for mArgazhi nIrAttam (nOnbu / krishNa sambhOgam).

Even though they got what they wanted (krishNan) as the result of nOnbu, they are asking him about the items needed for nOnbu – to help the elders get rain.

“What is this mArgazhi nIrAttam?”

“Isn’t it well known?”

Even though elders have decided that the gOpikAs shall do nOnbu and krishNan shall help them, He is asking these just for the enjoyment of conversing with these girls, because conversing with them is His goal.

“Is it as famous as what vEdhas say about what one should do for various benefits?”

mElaiyAr seivanagaL

(what people have been doing for eons)

“No not like that, dear krishNa. This is even more familiar to everyone, as what one does learning from their elders – sishtAchAram.  seyyAdhana seyyOm (we would not do what they have not done).

vEdhas say – “dharmagyasamaya: pramANam vEdhAscha” – the AchAram (behaviour, activities) of those who know dharmam is (the main) pramANam (root for true knowledge); (then) vEdhas are also pramANam.

yadhyadhAcharathi srEshta: (whatever a noble person follows, other people also would follow that; how much ever he does, that is how much the others would do)”

“If so, tell me what items you need”

vENduvana kEttiyEl

If you want to listen to what we need, if you can stop staring at us, then we will tell you what we need. Your focus is somewhere else.

Why is he having some other focus?

Since all the girls from 5 lakhs houses are in front of him, he is dwelling on their breasts, waist, eyes, and face, and sitting motionless like a chess player. So they pat him to get him out of his trance.

In svApadhEsam it is talking about gyAna, bhakthi, vairAkyams. These are the ones that are apt for an adhikAri (eligible person);
since it helps to see things, “eye” is meant for gyAnam;
since it is for enjoyment “breast” is meant for bhakthi;
since it is very slim, “waist” is meant for vairAkyam; If asked whether slimness imply vairAkyam, then, – slim due to virakthi which is about not being interested in worldly things.

“Your form are feast to my eyes, likewise, aren’t your words sweet to my ears? So tell me.”

“Are we here for your enjoyment? If you will listen without seeing parAkku (looking around at things), then we will tell you”.

And they list the items they came for:

gyAlaththai ellAm nadunga muralvana

(first they ask for conch)

This whole world should hear its (sangu) sound and prosper.

They are the ones who sang “valampuri pOl ninRu adhirndhu (4)”.

pAlanna vaNNaththu un pAncha channiyamE pOlvana sangangaL

The sangu (conch) that is white like the milk collected together; we need many of them.

They said ‘maNi vaNNa‘ since it is what they like (his color), so it goes without saying that they would like the color of the conch that is touched by him.

poippAdu udaiyanavE

sangu that is having the fame of being with you, having the fame of helping the ones like rukmiNi pirAtti (when she was waiting for krishNan to come and take her, krishNan used the sound of sangu as a sign to let her know of his arrival, when she was desperate and was ready to take her life).

==> Since the sound of conch is equated to praNavam, asking for conch is about asking for ananyArha sEshathvam that is highlighted in praNavam.

“Found one. what else?” (ஒன்று கண்டோம், பின்னையோவென்ன,)

sAlap perum paRaiyE

For starting if we used conch, don’t we need to do ‘kottu’ (mrdhangam like drum) for the purappAdu?

A big paRai (percussion instrument like drums), so big that it makes sound not for a small gathering, but that which reaches everywhere; everywhere where the sound of conch reached. paRai that makes such a sound when hit in the ‘middle’ of it.

==> Since paRai makes the sound from the ‘middle’, and the middle word ‘nama:’ in thirumanthram is about pArathanthriya gyAnam (knowing about subservience) which helps remove svasvAthanthriyam (thinking we are independent of perumAn) which is a bhagavath-ananyArha sEshathva virOdhi (i.e., it prevents the above mentioned anayArha sEshathvam to peruman), and helps remove svAdhIna karthruthvam & bhOkyathvam (doing it for own benefit or own enjoyment) when doing kainkaryam, which is the symbol of sEshathvam.

“what else?” (பின்னையோவென்ன,)

pallANdu isaippArE

and we need ones who will be going with us singing thiruppallaNdu

==> we need sath-sahavAsam (association with adiyArs).

“what else?” (பின்னையோவென்ன,)

kOla viLakkE

Beautiful lamp; auspicious mangaLa dhIpam.

One who is singing would be able to see us and we would be able to see him.

==> need bhAgavatha sEshathva gyAnam which makes it enjoyable for perumAn when we go with bhagavath-ananyArha sEshathvam.


We need flags to wave, to go in front of us and which would be visible from afar.

==> need kainkaryam that is the indication of sEshathvam.


(cloth) covering (us) above (கூறாளம்) from the mist.

==> in that kainkaryam we need removal of doing it for our own enjoyment.

These are the things we need when we go for nIrAttam.

**** He starts replying about these items:

“I don’t have many sangams, you take pAncha janyam”.

Only if there is someone like him would there have been multiple sangams that are like his pAncha janyam.

“When all the people were clapping around me when I was dancing while balancing the pots (kudak kUththu), I was making the beats with a paRai tied to my hip (pArOrgaLellAm magizhap paRai kaRanga / பாரோர்களெல்லாம் மகிழப் பறை கறங்க – siRiya thirumadal) – take that one for paRai; for singing thiruppallaNdu take periyAzhwAr (because I cannot find anyone who cares about me like he does); for lamp take nappinnai pirAtti (they too sang, ‘kula viLakkE‘) (nappinnai pirAtti would also be too happy to help her adiyArs as it would help them reach perumAn), for flag take the one that has got periya thiruvadi (garudan), for vidhAnam on the top take my uththarIyam (white or colored cloth tied in the hip).

For vidhAnam why not give thiru ananthAzhvAn who covered him on the day of his birth (when going to thiruVaippAdi)? Even though He asked others to go, since thiruvananthazhvAn would not take even one step without perumAn with him (ozhivil kAlamellAm udanAi manni vazhuvilA adimai / ஒழிவில் காலமெல்லாம் உடனாய் மன்னி வழுவிலா அடிமை – thiruvAimozhi), He gave his uththarIyam instead.

His uththarIyam is also something we enjoy. (vAttam thaNiya vIsIrE / வாட்டம் தணிய வீசீரே)

After getting all of perumAn‘s dear items, the are like equivalent to perumAn having all these items.

“One each is not enough; we need many of them like these”

“will I search for what is not there?” (இல்லாததைத் தேடப்போமோ?)

“Is there anything that is impossible/hard for you?”

“Is it easy for me?”

==> How can I create what is not there?

Alin ilaiyAy..

You became very small, got all the worlds into your stomach, and you slept in a banyan leaf – is there anything that is not possible for you?!

For us, you can create even something that does not even exist in this world.

You possess agaditha gadanA sAmarthyam (smartness to connect/make things that cannot be connected/made).


Even if we do not ask you might still help; you are not without ability to help; for our goals your blessing is the means.

By ‘mAlE maNivaNNA‘, ANdAL talks about ‘mAm‘ (‘me’, the kind me); by ‘Alin ilaiyAy‘ she talks about ‘aham‘ (‘I’, the only one who can help you get mOksham (not other means)) – from charama slOkam.

Since perumAn gives them his pAncha janyam etc., it goes with what muNdakOpanishadh 3-1-3 says: “niranjana: paramam sAmyamupaithi” – in short: when a gyAni sees perumAn (brahmam) then the gyAni (gains mOksham and) gains gyAnam similar to that of perumAn.

ElOrempAvAi – commit and follow our ways

{ In this pAsuram, gopikAs take this great opportunity to talk to krishNan and to praise his kalyANa guNams (divine qualities); they ask him to give the items needed to do their nOnbu; those items would in fact help go in a procession and sing krishNan’s nAmams.

Doing nOnbu, and asking those items, are part of what the elders wanted them to do. Their own personal agenda? Destination krishNan, be with Him as long as possible, play with him, tease him, enjoy him, and do a lot of kainkaryams to him. }

English translation raghurAm srInivAsa dhAsan

archived in http://divyaprabandham.koyil.org

thiruppAvai – 25 – oruththi maganAi

Published by:

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

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When asked, “What do you want?”, they say, “Even if there are any obstacles you please remove them yourself, and accept us so we can get rid of our sorrows (due to separation from you).

ஒருத்தி மகனாய்ப் பிறந்து ஓர் இரவில்
ஒருத்தி மகனாய் ஒளித்து வளரத்
தரிக்கிலான் ஆகித்தான் தீங்கு நினைந்த
கருத்தைப் பிழைப்பித்துக் கஞ்சன் வயிற்றில்
நெருப்பென்ன நின்ற நெடுமாலே உன்னை
அருத்தித்து வந்தோம் பறை தருதி யாகில்
திருத்தக்க செல்வமும் சேவகமும் யாம் பாடி
வருத்தமும் தீர்ந்து மகிழ்ந்தேலோர் எம்பாவாய்.

oruththi maganAip piRandhu
Or iravil oruththi maganAi oLiththu vaLarath
tharikkilAn Agith thAn thIngu ninaindha
karuththaip pizhaippiththuk kanjan vayiRRil
neruppenna ninRa nedumAlE
unnai aruththiththu vandhOm paRai tharudhiyAgil
thiruththakka selvamum sEvagamum yAm pAdi
varuththamum thIrndhu magizhndhu ElOrempAvAi

padha padhArtham

oruththi – for the one woman who is dhEvaki pirAtti,
piRandhu – (you were) born
magan Ai – as a son;
Or iravil – on the same unmatched night itself
magan Ai – (you) become a son
oruththi – for the one mother who is yasOdhai pirAtti
oLiththu vaLara – (and as you were) growing in hiding,
thAn – (kamsan) himself
dharikkilAn Agi – could not tolerate (even your growing in hiding)
thIngu ninaindha – (his) thoughts of bad deed (of killing)
pizhaippiththu – (you) wasted/nullified
kanjan – kamsan’s
karuththai – thoughts
neruppu enna ninRa – (and you) bothered (him) like a ‘fire’
vayiRRil – (in his) stomach;
nedumAlE – Oh you who loves his devotees
aruththiththu vandhOm – came begging
unnai – from you (for our needs);
paRai tharudhi Agil – if you would satisfy our wishes
yAm pAdi – we would be able to sing
thiruththakka selvamum – (about) your wealth (which pirAtti also would love)
sEvagamum – and about your valor
varuththamum thIrndhu – (and our) sorrows (of separation from you) would end
magizhndhu – (and we) would become joyous.



– The woman who is special than anyone, giving birth to The One who is inside everyone (as antharyAmi). She is matchless in that she controls Him who is the controller of all the worlds.

oruththi maganAi

The one who is the father of all living beings is a son of this woman!?

chakravarthy did thapas to get 4 children; here 4 people (both the parents) did thapas to get a son?!
maganAip piRandhu

followed his parent’s instructions as soon as he was born; chakravarthy thirumagan – only after he had grown did he follow his father’s words. When krishNan was born he showed his four shoulders, and the changu/chakrathazhvArs – his parents in the jail feared for his safety and pleaded him to hide those and to look like any other child. krishNan immediately obeyed by hiding those signs.

piRandhu –(born)  what people go through due to their karmas, he was eager to go through due to his krupai (kindness / wish). As dhEvaki wanted a child like Him, he decided by himself to be born. (rahasyam: perumAn‘s avathArams are due to his own wish unlike our births which are due to remaining karmas; perumAn‘s thirumEni is different when doing avathAram – it is not made of panchEndhriyams like ours – perumAn just goes back to srIvaikuNtam unlike our body which has to be cremated).

piRandhu – could he have not just come to this world without going through a birth, that too not just for 10 months in his mother’s womb, but 12 months??  ‘periyAzhwAr thirumozhi’ (3-2-8) had to say ‘panniru thingaL vayiRRil koNda‘. He did that due to his kindness and simplicity – for people to relate to him.

rishi thought he should use the word AvirbhAvam (manifestation / rise) to describe his birth (as sun is rising), because he thought describing it as ‘born’ would be lowly for his parathvam; the gOpikAs think that describing it ‘AvirbhAvam’ would be lowly for his sowlabhyam; so they say ‘piRandhu’ (born). Since he liked to be born, they use that word as it would make Him happy.

Our karmas would make us to be born and make him also to be born (to help us) and thus make him equivalent to us; his kindness would help us be equivalent to Him (on many qualities, while we are in paramapadham) – paramam sAmyamupaithi.

His birth for us would help us, as our birth-cycle would go through what the chains in his parents’ legs went through (that is, we won’t have to be born again).

Our birth would be the reason (due to prakruthi) for separation from Him (emperumAn); his birth would help us both to unite with each other.

Thinking about all of these they say ‘piRandhu’.

rAmAnujar => His ‘birth’ is when he first got upadhEsam from his first teacher that is yAdhavaprakAsar.

Or iravil

On that night itself krishNan wanted to be a son of yasOdhai, and he went into thiru AyppAdi.

Like how a dog cannot digest wonderful ghee, kamsan and his asuras were not fortunate enough to have krishNan in their place even for a night. krishNan could not stay in his birth place even for a night.

Or iravu – That was some night! – There was no such night before, no such night after; the birth of krishNan, and what he went through.

The night that was so wonderful because of His birth; the night that was so cruel that a new baby had to be taken out of the house of birth without anybody’s knowledge.

Or iravil – from the place where there is no use of time, what a wonder that he has come born here in this ‘night’ (implies this world being controlled by time).

Or iravil – We samsAris would keep a new child safely inside the house for at least 10 days and not take anywhere. krishNan did not get that safety…

oruththi maganAi

One woman wanted Him to be born as her son, and He gave her his avathAram, and to this other woman he is giving the enjoyment of his leelai.

maganAi – like how there is nothing wrong in his being born as that woman’s son, there is nothing wrong in his growing up as this woman’s son, since the latter also thought of him as her son; and he could not get his milk there and got it from this woman only. aithIhyam: Someone asked bhattar whether yasOdhA would have produced milk since she is not his actual mother; bhattar replied, “as soon as she saw kaNNan she might have produced milk and he might have drunk it, why do you have to research this / how does it affect you?”)

Since we surrendered to you, you made it unnecessary for us to have mother’s milk (since we would get mOksham).

[ AchAryas/sishyas : They are born when they learn thirumanthram, they grow reciting dhvayam all the time.

rAmAnujar => his next ‘birth / mother’ was when he underwent samAsrayaNam from periya nambi.


oLiththu vaLara

Growing without being sighted by kamsan’s poisonous eyes.

krishNan was not able to do everything that the people of this world could; he was going through what thieves would go through (hiding). Even when he was here as an avathAram, he was being like antharyAmi!

When he is inside itself as antharyAmi, people do not agree about his presence/control, would they agree if they are able to see him? Reason for his being as antharyAmi – if a mentally unstable son would hit her mother if he sees him, she would hide herself but be somewhere around keeping him in her sight, because otherwise if he is alone he might kill himself; she would be around (but out of sight) so that if at any time he consents her and calls ‘ammE!’ (O mother!), then she would be there to ask ‘What?’. Likewise, when we don’t consent that we are His, He hides himself within our AthmA/heart but does not go away since we would be nothing if He is not there within everything; and whenever we consent (இசைவு) to receive his grace, he is there waiting and ready to protect us.

oruththi – instead of saying the name of the mother, ANdAL is saying ‘oruththi (one woman)’;  after all, ANdAL is the daughter of the one who sangaththaththin paththA nAL‘ (baby that was born 10 days near hastha nakshathram (star) – this was to create confusion whether it was plus 10 days or minus 10 days, so that kamsan or others would not be sure of the exact day if they try to cast some evil spell (sUniyam) on krishNan; and they would be not sure whether the song is about krishNan. AzhwAr was born very long after krishNan’s avathAram. Here they don’t say the name so that kamsan won’t be able to cast some spell on the name { not very long ago, people won’t say their names or dear ones’ names easily, in fear of things such as this }.

[AchAryan/sishyas: They teach/learn rahasyams (oLiththu) and grow (vaLara) in their gyAnam]

rAmAnujar => yAdhavaprakAsar who was an adhvaithi was not happy with rAmAnujar‘s objections which were raised when he was teaching rAmAnujar – yAdhava prakAsar planned to kill rAmAnujar by pushing him in to the ganges by taking him on a yAthra to north. rAmAnujar came to know this and he had to hide himself (oLiththu) from yAdhava prakAsar to travel back (pEraruLALan and perundhEvi thAyAr came as a hunter couple and helped rAmAnujar reach kAnchi (oruththi maganAi oLiththu vaLara)) .

dharikkilAn Agi

(kamsan) who could not tolerate the news that krishNan is growing in some place when nAradhA informed him. If someone tells him that perumAn is inside him as antharyAmi, then he would not accept that.

[ AchAryan cannot withstand it when a sishyan is not getting gyAnam/samAsrayaNam; emperumAnar could not tolerate when one of his sishyas stopped coming to  his kAlakshEpam; emperumAnAr went to the place where he was gambling in bad company, and told him “Even if you leave me, I would not leave you. Come and join us”.]

thAn thIngu ninaindha

These gOpikAs fear for the safety of his beauty and well-being and sing mangaLAsAsanam to Him, but kamsan being the kind described above is creating danger to Him, due to his bad prakruthi.

thAn – kamsan, who is asthiran (mortal), like any being, that is, he doesn’t know any trouble that he might go through the next minute. (such a person is trying to create trouble for Him).

thIngu ninaindha – ANdAL is just saying ‘thIngu (danger)’ since it is unbearable to talk about the exact danger of asuras like pUthanai who came to Him, and about the danger of kamsan inviting him to his palace for the bow festival (வில் வழவு).

rAmAnujar => yAdhava prakAsar could not withstand the greatness of rAmAnujar, and like the ‘thIngu’ that kamsan wanted to do to krishNan, he wanted to do to rAmAnujar.

karuththaip pizhaippiththu

pUthanai and others’ troubles were averted by krishNan, and he gave himself to us; what kamsan thought of doing to krishNan, kamsan himself went through that danger – got killed. Kamsan was planning to play the role of uncle and pretend cry when he would hear his plan about krishNan would succeed; but krishNan played the role of nephew.

kanjan vayiRRil neruppenna ninRa

(krishNA! you stood in front of kamsan and scared him to death)

All the pApams that kamsan had accumulated in all the births – he went through the effects of those pApams just by the sight of you in front of him.

neruppu – fire – fear – The fiery fear created by kamsan in krishNan’s devotees and his parents (vasudhEvar, dhEvaki) was transferred to kamsan by krishNan when kamsan saw krishNan.

nedu mAlE (mAl – love)

You went through all that because of your love towards all your adiyArs; also because of your love for vasudhEvar and dhEvaki.

rAmAnujar => As rAmAnujar‘s greatness grew in all directions, yAdhava prakAsar’s mother advised him to go surrender to rAmAnujar and join him as a sishyan. yAdhava prakAsar felt bad for his mistakes and told his mother that he too would like to do that, but his pApams might make him ineligible – his mother advised that if he fell on rAmAnujar‘s feet and went around rAmAnuar to do pradhakshinam, then all his pApams would go away – he did that and rAmAnujar was very glad to take him as his sishyan.


You, who do not have any needs from anyone, came down to this place from srIvaikuNtam and begged (for land, for butter..). Upon whose needs did you do all these? You came by yourself to help us. So you (who came by your own will) would help us.

nedu mAlE unnai aruththiththu vandhOm

aruthi – pray/plead. We have come here to pray to you; actually we have come here to pray and get you – we are greedy: we want you; and we pray you for that! But we know that our praying/pleading is not the means for getting you – only your kindness and love for us will get you for us.

unnai – You are already love sick upon us, and by coming and asking you, we are creating more love sickness on your love sickness (பிச்சின் மேல் பிச்சேற்ற வந்தோம்).

When you see us you would understand the level of our pleading.

paRai tharudhiyAgil

IF you would benefit us by giving paRai : kainkaryam, krishNan, mOksham;

Agil – IF you did – our begging or pleading is from our side but it is your blessing and your independent wish which would make it happen; please do not make your beauty an obstacle and distract us, please help us to reach you.

[ rAmAnuja!, we surrender to you and you recommend us to perumAn to give us mOksham (paRai).]

thiruththakka selvamum

(we will sing) about your wealth because of being the lord of thAyar (thiru);

About the wealth (which is yourself) that pirAtti herself loves!


about your power to protect and enjoy such wealth.

yAm pAdi

we, who did not mention, not qualified enough to mention, your name and about your wealth, are here today to sing about them

varuththamum thIrndhu

Our suffering due to separation shall go away because of singing about you;

You don’t know how much that suffering would be because you have never been separated from yourself.

Not only removal of suffering, but also:


We will sing your names and become happy (too);

Unlike kaivalyam (enjoying only the jIvAthama and not paramAthmA) which just removes the suffering of this samsAram, we will not only remove our suffering of this samsAram (varuththamum thIrndhu), but will also have the way to enjoy with you (mOksham); not just removal of suffering but also enjoy.

rAmAnujar => We wish to be associated to rAmAnujar; he accepts us when we do our saraNAgathi through our AchAryan; and the count-down starts – for our leaving this samsAram at the end of this life, and reaching srIvaikuNtam and do uninterrupted kainkaryam to perumAn and become happy to see him happy.

ElOrempAvAi – think through and follow our path.

In this pAsuram, after getting kaNNan to wake up and be seated in his throne, gOpikAs pray to him to give them opportunity to do kainkaryam to Him;
to Him who was born in this world out of his own wish and love and performed so many wonders;
to Him who was born for one, and grew up under another, by transferring himself the same night he was born;
to Him who can bless us out of his own wish and love, so that our sorrows (samsAram) would end and we would be happy too (in mOksham).

English translation raghurAm srInivAsa dhAsan

archived in http://divyaprabandham.koyil.org

thiruppAvai – 24 – anRu ivvulagam

Published by:

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

Full Series

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

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

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

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

padha padhArtham

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


anRu ivvulagam aLandhAi adi pORRi

– (pallANdu to your feet which measured all the worlds that day (long ago))

anRu – that day (long ago) – when indhiran was suffering after king mahAbali stole the worlds from him (they are actually yours)

inRu – today – when we are suffering because of separation from you; when we got out of our sthrIthvAbhimAnam (from the thought that as woman one should not go to you (you should have come to us))

anRu – when you so easily made yourself available to everyone (as thrivikraman) by touching everyone’s head – you did dhULi dhAnam to them all (when giving lots of things to people one would shake their hands to give all the remaining small particles sticking in their hands too);

inRu – today you have to do dhULi dhAnam to us your beauty and grace; that is how krishNan and vAmanan would be similar.

ivvulagam aLandhAi – pirAttis would carefully touch your thiruvadi (lotus feet) treating them like flowers, but you took pains to measure all of this world – this world containing rugged land! That day you walked to mahAbali and got back the worlds for indhiran, and today you are walking for us, saving us from our separation from you.

adi pORRi – just by our requesting Him, krishNan is walking to his royal singhAsanam using his sukumAramAna thiruvadi (soft and pampered feet) – they are singing pallANdu for his thiruvadi for walking to mahAbali and measuring the worlds;

you took only two steps when you measured the worlds, but today you are taking 8-10 steps for us! (பத்தெட்டடி). When you measured the worlds that day, indhiran went back with some benefit (other than you), mahAbali got your generosity; we did not get anything (that is, you) that day, so to reduce that angst we sing pallANdu today.

adi pORRi – they are of the type who say ‘un sevvadi sevvi thirukkAppu‘ (thiruppallANdu – 1).

senRu angu then ilangai cheRRAi thiRal pORRi

That is, whom you could not win by your beauty you won by your arrows.

senRu angu – like going to the place where a tiger is sleeping and then waking it up and killing it, you went there to the place where that fellow was residing who separated pirAtti from you.

senRu – also, while on his way to ilangai,  like (easily) walking over sand castles and destroying them, he killed other asuras like karan, kabandhan, and the like who were troubling the sanyAsis in the forest.

The gOpikAs stare at kaikEyi who caused that walk by foot.

angu – unlike thrivikraman standing in one place and measuring all the worlds like how a flower would blossom standing in one place, you walked in the dangerous and rough forest with your soft lotus feet?! “We are even more concerned about this than the thrivikrama avathAram”; “எவ்வாறு நடந்தனை எம் இராமா! ஓ!” / evvARu nadandhanai em irAmA! O! – (perumAL thirumozhi 9-2) – How were you able to walk like that, Oh my dear rAmA?!) “.   Fearing for His safety is in their lineage (AzhwArs).

then ilangai – with beautiful palaces and protections, a place of arakkars assembled like a wasps’ nest, who trouble noble people.

cheRRAi – those who trouble your adiyArs are your enemies whom you win one way or other.

(On the day before the last day of war, when rAvaNan lost his weapons, chakravarthy thirumagan told him to go back for that day and come back next day (inRu pOi nALai vArAi) – reason for this is that perumAL hoped that he would come next day realizing his mistake and would come with anjali (kai kUppi /கை கூப்பி) – perumAn melts with affection when he sees someone doing anjali to Him ] – but that did not happen from rAvaNan next day, so perumAL had to kill him and release the AthmA from the body.)

thiRal pORRi – like building a protective wall for a compound wall, these girls are singing thirupallANdu for his strength/valor (மிடுக்கு). They sing pallANdu due to their lineage who sang ‘mallANda thiN thOL maNivaNNA‘;  they are the ones who sing “ilangai pAzhALAgap padai porudhAnukkup pallANdu kURudhum

Even maNdOdhari while having lost her husband, praised perumAL after seeing his greatness and considered him as the protector.

ponRach chakatam udhaiththAi pugazh pORRi

There is even more danger to krishNan, compared to just saying about rAvaNan as enemy. At least in the case of chakravarthy thirumagan, He had reached the right age when he fought with rAvaNan. In this case, krishNan was just a baby which would not even know what is going on. rAvaNan came in front of perumAL to fight, but here everything is hidden in things, animals, toys, fruits, etc. So the gOpikas are much more worried about this.

ponRa – unlike mArIchan or sUrpaNaka who created trouble for perumAL even after their first encounter, krishNan completely finished chakatAsuran.

udhaiththAi  – For perumAL the marks are in his hands holding his bows; for krishNan it is the marks in his feet kicking the chakatam.

pugazh pORRi – the greatness of casually kicking and killing chakatAsuran when his dear mother could not help him (due to her absence) – pallANdu to that greatness. Without inquiring about anything you kicked him and killed him. (Compare this to killing the enemies with the help of a big army).

pORRi – this is about something even more dangerous to perumAn than the previous case. In the previous case of rAma avathAram, the father was a great warrior who could fight sambaran a dhEva; country the great thiru ayOdhyai; learned people like vasishtar were present; ministers were like very wise sumanthirar; the boys there easily killed many asuras;  but, here in thiruvAyppAdi, parents, innocent cowherds; place, a small village; ones who are there to give any advice, young cowherd samsAris; enemies, kamsan and his asuras; in srI brindhAvanam even very small budding plants may turn out to be rakshasas trying to kill dear krishNan; elder brother is of the type who in a fraction of a second slips and falls inside the snake’s mouth; there is no dearth of danger for krishNan from asuras – so the only protection for him is mangaLAsAsanam (pallANdu / pORRi).

kanRu kuNilAi eRindhAi kazhal pORRi

At least in the previous one (chakatam), one might think that the baby did that by accident/coincidence. But as you grew some more, you killed the asuran who came in the form of a calf, and you made that act very famous (our worry is that if many people come to know about it, it might reach kamsan’s ears and he might know where you are living).

You used the calf (asuran who came in that form) as a throwing pole and threw it on the other asuran who was in the form of viLA fruit and killed them both. These gOpikas are getting afraid what would have happened if those two (vathsAsuran and kapiththAsuran) had an understanding with each other to fall together on krishNan!

kazhal – kAppu for lotus feet. They are singing pallANdu to the feet which stuck to the ground for killing the two asuras.

kunRu kudaiyAy eduththAi guNam pORRi

You lifted the gOvardhana giri to save the people from indhiran’s rain, but did not kill indhiran (and forgave him) as you thought he is doing all these only because he is too hungry – pallANdu to your guNam.

In the first line of the pAsuram they talked about what perumAn did to help indhiran, and in this line they are talking about how that indhiran forgot all that help and created trouble for krishNan’s people.

At least in the previous cases it is the enemies that gave trouble; now the trouble came from someone whom you had helped. This is even more dangerous to you; saying so, they are even more supportive of perumAn‘s thiruvadi, and they sing pORRi. When it comes to perumAn‘s pallANdu, there is no difference between how they see asuras and dhEvas.

perumAn thought, ‘indhiran is not an enemy, he is pouring so much rain because he is not able to withstand his hunger; let us protect these cows and people with the gOvardhan”; pallaNdu to your great guNam of protecting those who depend on you, with a soft heart (Anrusamsyam / ஆந்ருஸம்ஸ்யம்).

guNam pORRi – when it was raining you were holding gOvardhan for so long that your hands would have become so tired – you stood there for such a long time – we sing pallANdu to that great guNam. You patiently stood there holding gOvardhan thinking that indhiran would get tired of pouring rain, like how when her baby pinches her she would think that it would stop whenever its hands would tire, and so the mother would give herself for baby to continue pinching.

that rain – our vishaya prAvaNyam due to ahankAram that comes from agyAnam

your lifting the mountain – creating in us the prAvaNyam (interest) in kainkaryams that follow what is accepted in vEdhas, and he being the protector of such prapannas.

venRu pagai kedukkum nin kaiyil vEl pORRi

After the rain stopped, he put down the mountain and took the spear in his hands to save the cows in case any lions came across. So they are supporting his act of taking up the spear and saving everyone.

Fearing that others will put ‘kaN echchil’ (dhrushti – casting of eye – ‘being jealous/upset looking at the greatness of krishNan’), they are now saying that all these tasks were done only by that sharp spear in your hand – shifting those people’s attention away from krishNan. ‘ivvEl anRO iv vyApAram ellAm paNNiRRu’ / ‘இவ்வேலன்றோ இவ்யாபாரமெல்லாம் பண்ணிற்று’ என்கிறார்கள்.

– This is what her father also said in periyAzhwAr thirumozhi (1-1-9) imagining himself to be yasOdhai : first he sang:  ‘kidakkil thottil kizhiya udhaiththidum‘, that is ‘this kaNNan baby when lying down, kicks his legs So much that his bed (bassinet) might tear’,  but then to avoid others’ ‘kaN echchil’ about his strength and wellness (s)he changed their focus saying ‘midukku illAmaiyAl nAn melindhEn‘, that is, “I don’t have enough strength to handle all these and I became lean”.

vEl – like his father who is a ‘kUr vEl kodum thozhilan‘ (1), krishNan has got a spear too.

venRu pagai kedukkum – enemies of adiyArs are won over and demolished.

nin kaiyil vEl pORRi – since the spear is also His, they are singing mangaLAsAsanam to it too (out of affection towards Him; for his safety).  Father too sang, ‘vadivAr sOdhi valaththu uRaiyum sudar Azhiyum pallANdu‘, that is, pallANdu to perumAn‘s weapons/decoration.

nin kaiyil vEl – ‘while we are supposed to do Arathi (to remove ‘kaN echchil’/dhrushti) for just your beauty even when you are not even holding anything in your hands, the beauty is even more with how you are holding the spear’ so they sing pallANdu for that.

kaiyil vEl – it does not even have to touch the enemies, just your holding it will finish them.

jIyar (nanjIyar) said: Like building a dam quite after the water has drained out of the river, this father and daughter have taken up singing pallANdu for his avathArams that happened long ago, long after perumAn had gone back safely to srI vaikuntam. This is all what they know to do.

(srIvachana bhushaNam: / ஸ்ரீவசந பூஷணம்:

athItha kAlangaLil apadhAnangaLukku uththara kAlaththilE vayir eRivadhu… /  அதீத காலங்களில் அபதானங்களுக்கு உத்தர காலத்திலே வயிரெறிவது..).

gyAna vibhAga kAryamAna agyAnaththAlE varumavai ellAm adik kazhanju peRum / ஞான விபாக கார்யமான அஞ்ஞானத்தாலே வருமவையெல்லாம் அடிக்கழஞ்சு பெறும்.

mangaLasAsanam svarUpa viruthdham anRo ennil, gyAna dhasaiyil rakshya rakshaka bhAvam than kappilE kidakkum, prEma dhasaiyil thattu mARik kidakkum; avan svarUpaththai anusandhiththAl avanaik kadagAgak koNdu thannai nOkkum – saukumAryaththai anusandhiththAl thannaik kadagAgak koNdu avanai nOkkum / மங்களாசாஸநம் ஸ்வரூப விருத்தமன்றோ வென்னில், ஞான தசையில் ரக்ஷ்ய ரக்ஷக பாவம் தன் கப்பிலே கிடக்கும், ப்ரேம தசையில் தட்டுமாறிக் கிடக்கும்;  அவன் ஸ்வரூபத்தை அநுஸந்தித்தால் அவனைக் கடகாகக் கொண்டு தன்னை நோக்கும் – ஸௌகுமார்யத்தை அநுஸந்தித்தால் தன்னைக் கடகாகக் கொண்டு அவனை நோக்கும்.

enRenRun sEvagamE Eththip paRai kOLvAn

Singing pallAndu to you is the benefit we are seeking.

enRu enRu : Repeatedly; After saying ‘pallANdu’, these people want to say ‘pallANdu‘ again (thirupallANdu (1)). Even after going to srI vaikuntam, they would ‘sUzhndhirundhu (all staying there surrounding him)’ say the same thing (thirupallANdu (12)). They too repeat pORRI in this pAsuram, ‘adi pORRi, thiRal pORRi, pugazh pORRi, kazhal pORRi, guNam pORRi, vEl pORRi’.

samsAris like to get something from others, and also like to get something from perumAn; but these srIvaishNavas won’t do anything to get something in return from other people, nor would they do something to get something back from their perumAn – instead they wish to do kainkaryam to perumAn, and ‘Andhanaiyum kai kAtti‘ (2) show others too the way to get perumAn.

They will give one or hundred thousand to him (onRu nURayiramAk koduththu pinnum ALum seivan – nAchchiAr thirumozhi 9-7), and when they see perumAn happily taking it, they will do ‘Andhanaiyum kai kAtti and pay him wages for accepting their kainkaryam (srIvachana bhUshaNam – koduththuk koLLAdhE, kondaththukkuk kaik kUli kodukka vENum; thAn kai ElAdhE avanaik kai Erkkap paNNugai. / ஸ்ரீவசந பூஷணம் – கொடுத்துக் கொள்ளாதே, கொண்டத்துக்குக் கைக்கூலி கொடுக்க வேணும்; தான் கையேலாதே அவனைக் கையேற்கப் பண்ணுகை.)

un sEvagamE Eththi – to praise/highlight by telling the stories of your valor, to enjoy and experience you.

Eththip paRai koLvAn – we get our wish (to be with you), and then the elders need to get what they wanted (rain).

singing about your parathvam and sowlabhyam is our kainkaryam.


Today, when we agree (that we are your property);

Today, when you are sleeping while we are awake and waiting for you; we didn’t come to you all these days, but we are here today; did we come yesterday or all the days earlier when the elders had separated us from you? we came only today when they have allowed us to meet you (for nOnbu/kainkaryam). [We don’t know whether they will allow tomorrow. We are here, Today.]

That day others (indhiran, pANdavas, and such) came to you asking for small things for their own benefit – you walked with your pampered, divine, lotus feet for them; they did not sing pallANdu to you. Today we think about those efforts of yours, and sing pallANdu for that, and for your walking for us Today.

inRi yAm vandhOm – we came without any means/benefit on our side.


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


While the old women sleep, we came here due to our angst; our troubles will be removed by you.

yAm vandhOm – you feel terrible that you should have come and seen us first, but we came because of our angst.


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

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

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

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

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

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

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

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

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

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

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

English translation raghurAm srInivAsa dhAsan

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thiruppAvai – 23 – mAri malai muzhainjil

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As krishNan realized that these gOpikAs woke up so early in the morning, and they made all the gOpikAs who were still sleeping – to get up and join them, and they pleaded with the guards of His house to permit them in, and through nandhagOpar, yasOdhai, nappinnai, nambimUththapirAn (balarAmar), they have come to Him. krishNan thought that if he had gone to them as per norm, then these little gOpikAs would not have had to go through all these in the cold early morning;

so he calms them down with sweet words (madhura bhAshaNam) like he committed mistake (like how he felt he committed mistake of delaying due to having to convince sugrIvan to accept vibishaNan, spoke to vibIshaNan with sweet words) ; {so their assertion of ‘AvA enRu Arayndhu aruL‘ (will happily inquire us ) became true }; he gives his blessing to them by listening to their request of opening his eyes and looking at them.

At this, the gopikAs request krishNan to listen to their requirements.

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

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

padha padhArtham

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


mAri malai muzhainjil

Like the kings who stay in a place and not go for wars during rainy season, the lion would stay in the caves and not go out during that time.

Like how perumAL (srI rAman) stayed in the cave of mAlyavAn during rainy season while sugrIvan stayed with his family, such rainy season is for the lovers to meet, and for the ones who have met to enjoy their time together; this time is also such, but we are at your door with the longing; you are wasting the minutes instead of to us and helping us join you.

mannik kidandhu uRangum

Since you don’t have to be afraid of anyone, you are deeply set in your bed, like the peak is well set on the mountain.

You are set in your bed together with your wife nappinnai pirAtti (like how they said earlier ‘nappinnai kongai mEl vaiththu kidandha malar mArbhA‘), as if there is only one thing together,  or, like you are an ornament on nappinnai pirAtti.

uRangum – unlike samsAris who really sleep, you are just closing your eyes deeply thinking about ways of helping the samsAris. They are reminded of such a sleep here.

AchAryas and srIvaishNavas study vEdhas, upanishadhs, dhivya prabandhams, granthams all their life, dwelling in their meanings.

sIriya singam

Lion having the greatness of valor, such that it is feared by other animals even when it is sleeping. (as enjoyed by pirAtti), perumAL (srI rAman) is majestic even while sleeping. They are reminded of such a sleep here.


samsAris wake up when realizing it is time; you wake up to accept adiyArs’ kainkaryam.

thI vizhiththu

When the lion first opens its flaming eyes it is scary even for the lioness to look at it. They imply that in front of the thEjas of Iswaran the enemies cannot stand in front of Him.

vEri mayir ponga

vEri mayir – fragrance (from your hair, smell that is present in lions)

ponga – shaking your hair;

They are reminded about emperumAn who is described as sarva gandha: (his body contains all types of fragrances).

eppAdum pErndhu udhari

Since you don’t have to put any effort for doing anything, leisurely you shake your head (and get rid of sleepiness).

udhari- shaking various parts of your body.

mUri nimirndhu

Straightening out all parts of your body together


Hearing your roar all other animals (enemies) would fear for their life.

Please get up and come with all your power in front of us little girls, and ask us ‘Oh have you girls come here?’ (“பெண்காள்! வந்திகோளா“)

“Like a lion that would straighten up its body and start its day afresh, krishNA! you come with full energy/enthusiasm and open your door for us”;

“Is lion the right comparison for me?”;

nI pUvaippU vaNNA

We compared it to you for its majesty, but, it does not match your beauty and color – those qualities of yours are like the flower (called pUvaippU – blackish/bluish colored flower).  Isn’t only when the flower’s color would be an exact match to you, then the lion also would be an exact match to you?

un kOilninru inganE pOndhu aruLi

please walk from your bed room (from antha:puram) (to your throne)

we want to see the four great types of your walk – your walk that is like a Bull’s pride, an Elephant’s respect, Tiger’s anger, and Lion’s charisma. We can see these in the beauty of namperumAL’s walk / நமக்கு இவையெல்லாம் நம்பெருமாள் நடையழகிலே காணலாம்.

ingane pOndhu aruLi – not become the words told from the bed – which can be lies; we want the words from your majestic throne in your big reception.


the seat that you use for taking care of both the worlds, and for all beings.

Or, having the eight legs of dharmam, gyAnam, vairAgyam, aiswaryam (of directing everything),  (and their opposites) adharmam, agyAnam, avairAgyam, anaiswaryam.

sIriya singAsanaththu

Any decisions made from your throne will be final and good – like your words in the sea shore (chakravarthy thirumagan’s words during vibIshaNa saraNAgathy that he would protect (give mOksham) for all the related people of the one who does saraNAgathy once), and from the charioteer’s seat (sarva dharmAn… by krishNan to arjunan).  — Words from your throne would be wonderful / effective even with just krishNan and all the gOpikAs too.

sIriya – even if it is for someone very small the size of an atom, this throne would give then equal greatness of krishNan.  even krishNan cannot tell lies when seated on this.

For AchAryas, the singAsanam (simhAsanam) is the wooden seat they use when giving blessings to their sishyas; emperumAnAr establshed 74 ‘simhAsanAdhipathis’ (AchAryas). emperumAnAr is like a lion to those opposed to srIvaishNavam / visishtAdhvaitham;


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

yAm vandha kAriyam ArAyndhu aruL

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

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

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

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

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

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

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

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

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

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

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

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

ElOrempAvAi – commit and follow our ways.

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

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

English translation raghurAm srInivAsa dhAsan

archived in http://divyaprabandham.koyil.org

thiruppAvai – 22 – angaNmA gyAlaththu

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

Full Series

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

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

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

padha padhArtham

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


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

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

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

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

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

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

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

vandhu thalaip peidhOm

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

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

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

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

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

kingiNi vAich cheidha thAmaraip pUp pOlE

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

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

sengaN – your beautiful reddish eyes

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

siRuch chiRidhE

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

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

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

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

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

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

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

thingaLum Adhiththiyanum ezhundhAr pOl

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

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

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

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

angaN iraNdum kOndu

the sun and moon are not comparable to your anger and blessing;

so they stop comparing and mention his eyes itself – am kaN – beautiful eyes; with your wonderful eyes (please see us)

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

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

engaL mEl

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


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

engaL mEl sAbham izhindhu

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

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

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

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

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

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

English translation raghurAm srInivAsa dhAsan

archived in http://divyaprabandham.koyil.org

thiruppAvai – 21 – ERRa kalangaL

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

Full Series

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

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

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

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

padha padhArtham

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


ERRa kalangaL edhir pongi mIdhaLippa

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

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

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

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

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

maRRAdhE pAl soriyum

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

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

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

vaLLal perum pasukkaL

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

these cows are obedient like krishNan;

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

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

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

ARRap padaiththAn

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

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

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

padaiththAn maganE

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

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

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

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

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

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


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

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

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

URRam udaiyAy

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

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

[AchAryAns’ enthusiasm to teach their sishyas]


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

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

ulaginil thORRamAi ninRa

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

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

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


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

thuyil ezhAi

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

mARRAr unakku vali tholaindhu un vAsal kaN vandhu adi paNiyumA pOlE

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

vali – strength

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

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

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

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


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

yAm vandhOm

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


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


English translation raghurAm srInivAsa dhAsan

archived in http://divyaprabandham.koyil.org

thiruppAvai – 20 – muppaththu mUvar

Published by:

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

Full Series

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

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

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

padha padhArtham

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


muppaththu mUvar

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

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

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

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

amararkku  – for dhEvas

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

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

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

mun chEnRu – mun -> before/voluntarily

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

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

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

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

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

– sometimes to teach him rahasyams,

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

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

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

kappam thavirkkum

kappam – kampam – shivering out of fear

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

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


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

that is our protecting wall;

thuyil ezhAi

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

seppam udaiyAy

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

thiRal udaiyAy

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

seRRArkku veppam kodukkum

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

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

kodukkum vimalA

kodukkum – kind in giving everything to His adiyArs.

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

thuyil ezhAi

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

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

seppenna menmulai

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

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

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

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


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

vAi refers to gyAnam.

siru marungul

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

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

nappinnai nangAi

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


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

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

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

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

“so then here are what we need:”

ukkamum thattOLiyum

ukkam – Ala vattam (hand-held fan)

thattu oLi – mirror

also paRai (instrument),

and other equipment needed for our nOnbu.

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

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

un maNALanai

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

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

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

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


we cannot wait for some other time; now itself;

emmai – us

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


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

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

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

English translation raghurAm srInivAsa dhAsan

archived in http://divyaprabandham.koyil.org

thiruppAvai – 19 – kuththu viLakkeriya

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

Full Series

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

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

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

padha padhArtham

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


kuththu viLakkeriya (with the lighted lamps)

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

(viLakku – gyAnam)

kOttukkAl kattil mEl

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

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

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


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

pancha sayanaththin mElERi

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

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

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

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

koththalar pUnkuzhal nappinnai

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

nappinnai kongai mEl vaiththuk kidandha

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

breast -> bhakthi / love for Him.

malar mArbha

They are addressing krishNan.

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

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

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

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

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

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

vAi thiRavAi

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

maiththadam kaNNinAi

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

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

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


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

un maNALanai – (not) letting your husband

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

eththanai pOdhum thuyil ezha ottAi kAN

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

eththanaiyElum pirivARRakillAyAl

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

thaththuvam anRu thagavu

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

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

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

English translation Raghuram Srinivasa Dasan.

archived in http://divyaprabandham.koyil.org

thiruppAvai – 18 – undhu madhakaLiRRan

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

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

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

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

padha padhArtham

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


undhu madhakaLiRRan

Strong like the elephant that is pushed by musth;

AchAryan removes our aggressiveness.

OdAdha thOL valiyan

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

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

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

OdAdha – such strength is not common in this place.

AchAryan havng the strength of gyAnam

nandhagOpAlan marumagaLE

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

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


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

gandham kamazhum kuzhali

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

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

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

kadai thiRavAi

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

Please remove our ignorance (agyAnam).

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

“it is dawned”

“how do you say that?”

vandhu engum kOzhi azhaiththana kAN

“The roosters are crowing”

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

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

mAdhavip pandhal mEl

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

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

palkAl kuyil inangaL kUvina kAN

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

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

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

pandhAr virali

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

“why so?”

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

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

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

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

“What have you come here for?”

un maiththunan pEr pAda

maiththunan:  husband

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

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

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

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

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

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

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

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

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

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

senthAmarai kaiyAl

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

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

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

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

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

sIrAr vaLai olippa

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

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

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

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

vandhu thiRavAi

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

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


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

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

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

svApadhEsam – purushakAram be yours.

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

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

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

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

English translation Raghuram srInivAsa dhAsan

archived in http://divyaprabandham.koyil.org