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thiruvezhukURRirukkai – 4

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gajendramoksham

1-2-3]4-5-4-3-2-1[1-2

nAl thisai nadunga anjiRaip paRavai ERi
nAlvAi mummadhaththu irusevi
oruthani vEzhaththu arandhaiyai
orunAL irunIr maduvuL thIrththanai

Word by word meaning

oru nAL – once upon a time
nAl thisai nadunga – (got an anger such that) people in all four directions were scared
am siRai paRavai ERi – (and you) got onto the garudan who has got beautiful feathers
iru nIr maduvuL – (and went to the shore of) the pond having deep waters
thIrththanai – and removed
arandhaiyai – the suffering of
nAl vAi – the one having a hanging mouth
mummadham – which lets out madha (intoxicated) water out of three places
iru sevi – and which has got two ears,
oru thani vEzhaththu – that is the unparalleled elephant gajEndhran who was alone.

Simple translation

thirumangai AzhwAr says that it is not just those like indhran who are great in gyAnam and shakthi, you helped even an elephant; whereas you calmly created and destroyed the worlds, in this case you rushed losing your temper, to the astonishment of brahma and all other beings that are on all four sides of the universe;

AzhwAr describes the beauty of elephant the emperumAn rescued. This is to show how emperumAn considered the elephant so dear to him that he appreciates his beauty after rescuing him.

Like ANdAL sang in nAchiAr thirumozhi asking emperumAn to come rescue her, thirumangai AzhwAr is also implying that He should come rescue him from the samsAram and the five faculty/senses that have been dangerous to him from time immemorial.

vyAkyAnam

Now to the question of whether He would help only those like indhran who possess gyAnam and shakthi, AzhwAr points out that if there is faith in Him, and if there is little bit of danger, then too He has come rushing (arai kulaiya, thalai kulaiya – a saying in thamizh to roughly mean that He would rush without regard to whether the clothes worn by self are in proper position, and whether the hair style is getting disturbed) to help even animals which are lower in birth and conformity (ஒழுக்கம்).

nAl thisai nadunga – All the brahma and people who know that when creating the worlds He did so just by his thoughts, and when destroying the worlds He did so without any anger or efforts, now they are witnessing Him rushing without regards to his self and with so much anger; they are terribly afraid to see this, thinking something very untoward might happen.

am siRaip paRavai Eri – Like the dark clouds moving across the golden mountain mEru, He climbed on the shoulders of garudAzhvAn who possesses beauty and speed, and rushed to help gajEndhrAzhvAn. thirumangai AzhwAr then describes why He is rushing like this:

nAl vAi mummadhaththu iru sevi oru thani vEzhaththu arandhaiyai – (nAl vAi) because of having raised its trunk it is having the mouth that his hanging; from three places of its body it is having madha (intoxicated) water pouring; having two (or, big) ears; not having any other source of protection; after having lost its strength, and not having any one to go to for help; having a big sorrow (arandhai – arathi – sorrow)

oru nAL iru nIr maduvuL thIrththanai – on that unparalleled time, when it was a foreign land for the elephant that was your devotee, and which was a familiar land for the crocodile that was its enemy, (you came to such a) shore of the lake having deep waters – seeing the weight of that danger you came rushing and removed the sorrow of the elephant.

oru nAL – thirumangai AzhwAr is celebrating such a day when emperumAn took to rushing to rescue an elephant.

AzhwAr means that like how you rescued the elephant from the clutches of the crocodile, you please rescue me from the clutches of this samsAram. Like it is said, “elephant is pulling towards the shore; crocodile is pulling towards the water; this war continued with their equal strengths for 1000 dhEva years (vishNu dharmam 69)” – for elephant the enemy was one crocodile, for me the enemies are the 5 crocodiles which are the 5 faculty (indhriyas/senses); that one is a strong elephant – I am weak; the elephant suffered for a short duration – I have been suffering from time immemorial; don’t You have to run to me and rescue?

vEzhaththu arandhaiyai iru nIr maduvuL thIrththanai – Like it is said in vishNu dharmam, – grAham chakrENa mAdhava:, He rushed in to the pond, came to the shore tugging the elephant and the crocodile, and without hurting even a nail in the foot of the elephant He very carefully used sudharshaNa chakra and killed the crocodile. Does He have to tug/hug the crocodile that was a bhAgavatha virOdhi (enemy to His devotee), when coming back to the shore? bhattar says, “Like how a servant, who uses his hands and body and fights with the prince every day during the practice for wrestling, would get related food when the prince is fed, the crocodile that fought with the elephant also got the benefit of emperumAn’s hug”.

nAlvAi mumadhaththu iru sevi oru thani vEzhaththu – why is AzhwAr describing so much the body parts and the overall makeup (samudhAya sObhai) of the elephant? When people rescue a baby that fell into a well, they would start describing the beauty of that baby, “Oh! see this baby’s ears, aren’t they so beautiful? The shape (vALippu) of its neck! Its legs are beautiful! Its head is so beautiful! Not able to describe its overall beauty! By good grace we saved such a beautiful child!”, and so they would keep talking about the beauty of the body parts of the baby and its overall beauty; in the same way this phrase of the prabandham talks about emperumAn’s involvement towards the elephant after He rescued him;

vEzhaththu arandhaiyai – unlike the danger of something small-bodied, it was a big danger like its big body; “paramApadham Apanna: manasA{S} chinthayath harim” [vishNu dharmam] – said rishi showing the greater danger of the elephant – this is by saying ‘parmApadh; now, by ‘manasA chinthyAth’ it is implied that gajEndhrAzhvAn lost his ability due to weakness to even open the mouth, but just called emperumAn in his mind only.

oru nAL … thIrththanai – the woman who was born to periyAzhAr who is dear to emperumAn, knew her ways to get emperymAn’s attention, and so sang – kAlaik kadhuviduginRa kayalodu vALai veruvi [nAchiAr thirumozhi 3-5] – when you could not tolerate a worm that lives in the water, can you tolerate when there are two fish (that live in the water)?. In the same way thirumangai AzhwAr asks emperumAn, “When you did not tolerate a crocodile that gave trouble to the strong gajEndhran for some duration, can you tolerate when five faculty (indhriyas/senses) have been troubling me forever?”

– – – – – –

Translation by raghuram srInivAsa dAsan

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thiruvezhukURRirukkai – 3

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(1-2-)3-4-3-2-1-(1-2-3)

mUvadi nAnilam vENdi
muppuri nUlodu mAnuri ilangu mArvinil
iru piRappu oru mANAgi
oru muRai Iradi mUvulagu aLandhanai

Word by word meaning

oru muRai – once upon a time
muppuri nUlodu – with pUNUl (yagyOpavItham) and
mAn uri – deer skin
ilangu mArvinil – adorned in your chest,
iru piRappu oru mAN Agi – as unparalleled Brahmin bachelor
vENdi – (you) begged for
mU adi – three steps of land
nAnilam – in this earth that has four kinds of areas,
aLandhanai – (and) you spanned
mU ulagu – the three worlds
Ir adi – with (your) two divine feet.

vamana-mAnuri

Simple translation

Next, thirumangai AzhwAr shows us that when it is not possible to do the task using the bow like in destroying of rAvaNan, He would do it using his beauty and kindness.

World as represented by four types of areas (forest, mountain, etc.) was spanned by your two steps, and the third step was on the head of mahAbali. For this, you came as a bright and beautiful vAmanan (dwarf) wearing pUNUl and deer skin, and begged for 3 steps of land for a low level wish of Indhiran to get the lands.

Can you not come for me who wish for You only?

vyAkyAnam

mUvadi … – You who performed what is required by indhran who is after other benefits, can you not do what is required for me who is considering only You as my benefit?

nAnilam mUvadi vENdi – World as represented by four types of areas – mullai (forest and related areas), kurinji (mountain and related areas), marudham (town and related areas), neidhal (ocean and related areas) – these are not of much importance (compared to you) – but you spanned them with your two steps; with the aim of capturing him with your third step, you begged for three steps of land.

(since these four types of land would turn in to desert when there is not enough water or due to heat), only the four types of land are talked about here – this is similar to how other poets have done, and also by nammAzhwAr in thiruviruththam 26 – nAnilam vAik koNdu

muppuri nUlodu mAn uri ilangu mArvinil – like the brightness of a lightning in dark clouds, your chest is having the pUNUl and deer skin as a bramhachAri.

iru piRappu – Him looking fresh with newly done upanayanam which is a second birth;

oru mAN Agi – being an unparalleled brahmachAri. To get the land that indhran begged Him to get back, he begged for the land in the form of a vAmanan (dwarf), like a brahmachAri who has had a long time experience in begging, where the sweet expression in such a person’s face would not be different whether the other party grants the alms or does not grant the alms. He is so beautiful in this form, that there is no parallel, and even if He Himself wants to be born like this, it would not be possible for him – such was vAmanan’s beauty.

oru muRai Iradi mUvulagu aLandhanai – at one time itself you measured using two steps, the three worlds. By this, AzhwAr says, “Like how for Indhran you got him back the kingdom of the three worlds, for me please give me what I wish for – being sEshan (subservient) to you”. You took these efforts for those who wished for other benefits, can you not take some efforts for me who only wish You as the benefit? indhran lost some inconsequential land only, whereas I have lost me and You both.

(When spanning the worlds) You had touched the heads of everyone including those who were not interested in You; can you not give your thiruvadi (divine feet) to me who wishes for you?

Unlike indhran with his lowly interest in land, and unlike mahAbali who was proud of his character of being the best in donating to others, am I not interested only in getting You? I wonder whether you will do the deeds, even by going as a beggar, only to those who wish for things other than You. Would you not do the deeds for those who wish only for You?

This is similar to wishes of other AzhwArs and AcharyAs – only interested in emperumAn’s thiruvadi on their head.

Translation by raghuram srInivAsa dAsan

archived in http://divyaprabandham.koyil.org

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thiruvezhukURRirukkai – 2

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1-2-3-2-1 (1-2)

oru muRai iru sudar mIdhinil iyangA
mummadhiL ilangai irukAl vaLaiya
oru silai onRiya IreyiRRazhalvAi
vALiyin attanai

 

After the above (first phrase), next, AzhwAr says, like how a farmer would plant and he himself would remove the weeds, emperumAn destroys the rAkshasAs who destroy the world He created.

Word by word meaning

iru sudar – moon and sun
mIdhinil iyangA – would not span above
ilangai – lankApuri
oru muRai – even once (due to fear)
mum madhiL – (lankA) that is covered by three kinds of protection, by water, mountain, and forest,
attanai – (you) burned and destroyed (such lankA),
oru silai – (using your) unparalleled bow (sArngam)
iru kAl vaLaiya – with its two ends curved,
vALiyin – using the arrows
onRiya Ir eyiRu – that are fit into the bow, and having 2 teeth
azhal vAi – and which have got the mouth that spits fire.

Simple translation

Using the unparalleled bow that is curved on both ends, you shot arrows that have two teeth and with the mouth the spits fire, and destroyed lankA, where even the sun and moon were afraid to go above of it.

Unlike your creation of brahmA which you did with just your sankalpam (ayanai InRanai), you physically stood in front of the enemy in the battle ground and destroyed him using your bow and arrows.

It was not pirAtti (sIthA) who destroyed the demon who separated Her from You, it is you who fought and destroyed such demon. Likewise, I cannot remove the ones that separate me from You, that are, this samsAram and my avidhyA, karma, vAchanA, ruchi (lack of knowledge about nature of self, etc., long lasting impressions of my pApams, and the taste for other things, which I still have got left in me); only You please remove such demons that separate me from You.

pt388-rama-ravana-courtesy-crafts-of-india-2

vyAkyAnam

bhIshO dhEthi sUrya:’ (sun rises because of his fear (obedience) of paramAthmA). But when rAvaNan was there in lankA the sun was afraid of Him and did not show his strength in that place (nainam sUrya: prathapathi – srI rAmAyaNam).

Same can be applied to the moon also, so AzhwAr describes rAvaNan in this way.

ilangai – like a wasp’s nest all these rAkshasas were having a ball in this place (ammaNa kUththadikkum / அம்மணக்கூத்தடிக்கும்), the rAkshasas who were a terror to anyone who would even just think of them – isn’t this the kind of place that He destroyed?

How did He do that?

iru kAl vaLaiya oru silai onRiya ireyiRRu azhal vAi vALiyin attanai – using the unparalleled bow that is curved on the two ends, using the arrows that is fixed on such a bow, the arrows having two teeth and which spit fire, you destroyed the place.

azhal vAi vALi – when placing it in the bow it would look like an arrow, and when it strikes the enemy it would be like a fire.

vALiyin attanai – as opposed to ‘ayanai InRanai’ above, where You created brahmA by your sankalpam, here you stood on the battlefield with your bow and arrows and tormented rAvAnan.

oru muRai … attanai – you are the one who destroyed the demon who separated pirAtti from you, not she. Likewise it is you who has to destroy the samsAram and karma, etc., that separate me from you.

Here it gives a detailed explanation of how this neatly fits with mudhal thiruvanthAdhi’s 59th pAsuram of poigai AzhwAr,

adaindha aruvinaiyOdu allal nOi pAvam
midaindhavai mINdozhiya vENdil – nudangidaiyai
mun ilangai vaiththAn muraN azhiya mun oru nAL
than vil am kai vaiththAn saraN.                    [mudhal thiruvanthAdhi 59]

in which he describes that for the AthmA it is not in-built with these karmAs and its effects; like how iron would get the heat and color when it gets in contact with fire, AthmA due to contact with achith (nonsentient, this body), makes us believe that this body is us, that is the avidhyA, and this is all due to karmam (accumulated good and bad effects), vAsana (trace of previously acquired bad karmas), ruchi (continued interest in such things). These are ‘aru vinai’ – very hard for us to destroy.

mINdu ozhiya vENdil – If you wish to destroy these with all its trace, in one sweep, what do you need to do? Surrender to the one who can destroy such hard things very easily :

nudangidaiyai – having waist that is tired and suffering due to separation from perumAL.

mun ilangai vaiththAn muraN azhiya – once upon a time rAvaNan jailed such a pirAtti; and perumAL destroyed him,

mun oru nAL than vil angai vaiththAN charaN – by touching his bow; he is the means for us for destroying our hard-to-destroy connection with this samsAram, etc.

muraN azhiya vil angai vaiththAn – ((angai = am kai : beautiful hand)) – to destroy the enemies he does not even have to set the arrow in the bow and shoot it – just his touching the bow with his beautiful hands would make the enemies lose their strength and get destroyed.

nudangidaiyai mun ilangai vaiththAn – that is, our thinking that this AthmA is ours, whereas it is subservient to emperumAn, is equivalent to rAvaNan’s act of separating pirAtti from emperumAn.

Also means that those who decided that emperumAn is the means for destroying their hurdles, emperumAn would take care of that, like how he took care of the enemy of pirAtti.

Also to let us know that we hold relationship with emperumAn that is equal to pirAtti’s relationship with emperumAn.

Also to imply to us that when we go with emperumAn as the means, we must get pirAtti as the mediator/connector (purushakAram), so the mudhal thiruvanthAdhi pAsuram uses the phrase starting nudangidaiyai that refers to pirAtti.

So far in thiruvezhukURRirukkai, thirumangai AzhwAr shows us the following:

Starting with oru pEr undhi in this prabandham (first phrase): you created everything from the stage of ‘non-existent’, so it is not difficult for you to help me who am in the stage of existing.

Starting from oru muRai in this prabandham (second phrase which we are enjoying now): you destroyed rAvaNan who was the hurdle for Your being together with pirAtti, so it is not difficult for you to remove my hurdles for reaching you.

Translation by raghurAm srInivAsa dAsan

archived in http://divyaprabandham.koyil.org

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thiruvezhikURRirukkai – 1

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kshirabdhinathan

Like mentioned in avathArikai, in this prabandham AzhwAr speaks about his inability to do anything, and about emperumAn’s ability to do everything, and pleads Him to get him out of this samsAram, as he surrenders to the lotus feet of thirukkudandhai ArAvamudhan.

This section starts with the first two lines of the prabandham.

The numbers in parenthesis show how the pAsuram is constructed with reference to the numbers used in there to match the structure of a chariot.

1-2-1

oru pErundhi iru malar thavisil
oru muRai ayanai InRanai

Word-by-word meanings
iru – (from the) big
thavisil – seat (also petals of the flower)
undhi – (that is your) divine nAbhi (navel)
malar – (which is like a lotus) flower
pEr – (that is having the) greatness (of)
oru – having no equals,
oru muRai – at one time (during creation)
InRanai – you created
ayanai – brahmA

Simple translation

Due to your causeless mercy (nirhEthuka krupai), when the whole world did not exist after praLayam, you made them all come into existence. You created the worlds, and created brahmA from your lotus like navel that is big and which has been there forever; and staying as antharyAmi inside him, you created sentient and non-sentients including humans. For you who is the cause of all these, is it hard to do the favor (of giving mOksham) to them?

vyAkyAnam

‘oru’ pEr undhi – shows the supremacy of the navel (nAbhi) of emperumAn which created brahmA. ‘pEr’ implies old – been there for long time (ever).

Since brahmA was created without the union of man and woman, he is called ‘ajan‘, or, ayan in thamizh.

oru muRai‘ – once upon a time, (long ago) – since he creates brahmA after every praLayam, this is a continuous occurrence.

By talking about creation of brahmA it is implied about the creation of other things before that. That is, when everything was indistinguishable and lacked any name or shape, and were together with emperumAn, and referred to as ‘avibhaktha thamas’, He changed them to be distinguishable and referred to as ‘vibhaktha thamas’, in manifested state, and then created small parts of states out of it like ‘aksharam’, ‘avyaktham’, and then after that, created mahAn, ahankAram, and then from that ahankAram created five objects of senses (sabdha (sound), sparsa (touch), rUpa (form), rasa (taste), gandha (smell)), and created pancha bhUthas – 5 great elements – AkAsa (ether), vAyu (air), agni (fire), Apa/jala (water), pruthvi (earth), and created the worlds from the pancha bhUthas. These are called samashti srushti which he created by his sankalpam (divine will). Then the vyashti srishti: You created brahmA in order to create beings of four types, dhEvas (celestial beings), humans, animals (thiryak), and plants (sthAvaram), while being an antharyAmi inside brahmA. (These are also explained in piLLai lOkAchariAr’s thathva thrayam, and maNavALa mAmunigaL has written an eloquent vyAkyAnam for that grantham).

There is no difference between sentients (including brahmA) and non-sentients regarding being subservient to emperumAn. The difference arises since we (including brahmA) know and appreciate the fact that emperumAn is inside us and making us be.

thirumangai AzhwAr is saying these to imply that like how when a farmer plants something, it is he who would take care to remove the weeds and protect the planted, “Is it difficult for you to provide greatness (mOksham) to these beings, for you who created all these so easily and for you who controls our existence?”.

translation by raghurAm srInivAsa dAsan

archived in http://divyaprabandham.koyil.org

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thiruvezhukURRirukkai – avathArikai (Introduction)

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thaniyans

As thirumangai AzhwAr thought of the nature of the samsAram (this world), he became very sad. When was he involved in samsAram and went through its difficulties? During his periya thirumozhi anubhavam, AzhwAr was deeply involved in the experience of dhivya dhEsams. perumAn wondered whether AzhwAr has forgotten about srIvaikuNtam, and so showed him the nature of this samsAram. AzhwAr felt the true nature of this samsAram and in the last padhigam of periya thirumozhi – mARRamuLa – and sang how he is suffering in this samsAram like an ant surrounded by burning firewood, and so on.

To reduce that angst, AzhwAr sang thirukkuRunthANdagam, where he involved emperumAn through his words, thoughts, actions, falling on His feet, etc., (vAkkinAl karumam thannAl (4)). Doing that is the medicine out of this samsAram. He got determination (vairAgyam) and felt that he spent all these days doing other things.

emperumAn asks him, “What do you need from me for your suffering due to being in this samsAram?”; AzhwAr replies, “Please completely rid me of the samsAram, without any scent/trace of it, as it prevents us from enjoying You”.   When replied – “Is it something that I could do?”, AzhwAr says, “Everything other than You is created and protected by You; You are responsible for them, everything surrenders and depends on you to protect them, so only You can remove us from this samsAram and we cannot remove it ourselves.”.

There is nothing of the sort where we protect ourselves and you mind your business. If I had the ability to protect myself I would have easily gone to srIvaikuNtam. You are our swAmi – all the AzhwArs have said this and accepted this; they have accepted that they are your property. unnAlallAl yAvarAlum onRum kuRai vENdEn (thiruvAimozhi 5-8-3)nobody else need to do the good for me, and they can’t do it either. Do not show me to myself for protection.

Saying so, thirumangai AzhwAr falls on the divine feet of thirukkudandhai ArAvamudhan and announces to him his predicament and status.

The whole prabandham is sung to thirukkudandhai ArAvamudhan.

nammAzhvAr too sang a thiruvAimozhi (decad) to this emperumAn in (5-8) – ArAvamudhE adiyEn udalam, and performed saraNAgadhi to this emperumAn.

aarAvamuthankOmaLavalli thAyar samEtha ArAvamuthan, thirukkudanthai

kaliyan-and-his-nachiyar-2kumudhavalli nAchchiyAr and thirumangai AzhwAr

~ ~ ~ ~ end of avathArikai of first vyAkyAnam.

avathArikai of second vyAkyAnam

There is something unique about this prabandham related to its vyAkyAnam by periyavAchAn piLLai. After he completed kAlakshEpam (lecture series) of the prabandham, a group of srIvaishNavas joined later and prayed the AchAryan to do kAlakshEpam for them again. Swami with his nirhEthuka krupai (causelss mercy), provided them the vyAkyAnam again, only this time it is with more samskritham (sanskrit) words, and with additional content!

This is similar to his own AchAryan, nampiLLai: for thiruvAimozhi, eedu 36000, the introduction is multi-fold and are referred to as ‘first srIya:pathi padi, second srIya:pathi padi, and third srIya:pathi padi’, for the same reason of more srIvaishnavas joining the kAlakshEpam in the next days.

The second vyAkyAnam of thiruvezhukUtRirukkai by periyavAchchAn piLLai is referred to as “parama kAruNikarAna periyavAchchAn piLLai, menakkitta srivaishNavarukkAga sAththi aruLina vyAkyAnam” (~ vyAkyAnam provided by the most kind periyavAchchAn piLLai, for (more) srIvaishNavas who requested him for it).

The 2nd vyAkyAnam of the introduction (avathArikai) is as follows.

In the first vyAkyAnam where it says ‘ you are the one who created us’, in here there is more explanation of that too.

We were without any faculties, and surrounded by thamas (matter during praLayam?), without any knowledge (gyAnam), and were similar to achith (non-sentient), and were sticking in Your lotus feet similar to achith. You saw these, and without our requesting You, provided us the faculties, due to your kindness towards us, and due to Your ever-existing relationship with us.

Like said by ALavandhAr in sthOthra rathnam (10), ‘amUni bHuvanAni bHavithum nAlam’ – ‘these worlds would not be created’, without Your blessing us. Starting from our being itself is under your control, so does it not go without saying, that without You there is nothing that we can attempt for betterment or otherwise. (nammAzhwAr saying ninRananar irundhanar … ninRilar irundhilar (thiruvAimozhi 1.1.6), to mean the same). When there is nothing in my control, You who made me has to figure out a way, and there is nothing to discuss about me protecting myself.

Same is said by poigai AzhwAr in his mudhal thiruvandhAdhi (60): charaNAmaRai payandha. All, including the highly knowledgeable chathurmukan (brahma), and all sentient and non-sentient would look for you to protect them, You who is holding the divine conch in your hands for the protection of your devotees. They would not know about protecting themselves from this samsAram.

Similarly nammAzhvAr pleads: uNdittAi ini uNdozhiyAy – (thiruvAimozhi 10-10-6)you created us, and why have you stopped/are delaying from taking us to you?

emperumAn: when there are so many knowledgeable ones like vasishtar, viswAmithrar, how can you say there is no one who knows how to protect themselves?

AzhwAr: Like it is said: naiva kinchit parOksham thE prathyakshOsi na kasyachith | naiva kinchidhasidhdHam thE na cha sidhdHOsi kasyachit (jithanthE 1-6), [ there is nothing you do not know; you are not known fully to anyone (with their own efforts); You are not attainable to anyone (with their own efforts) ], You who knows everything, there is nothing that you do not know or cannot attain; how much ever knowledge and ability (gyAnam and sakthi) some of us may possess, You are not fully knowable or attainable by us (by our own efforts). Consider this example: there is one person who is blind, and cannot walk either; another is having very good sight and is able to walk well. Unless the second one helps and shows the way for the first one, the first one cannot do anything by own self isn’t it?

I am without knowledge and ability, you are the one who knows everything and possesses all the abilities; given that, You are the one to take action and achieve this, and is there anything like my doing something and achieving it?

Even if I try to understand with the knowledge given by you, do I have the strength/ability to achieve the goal (of reaching srIvaikuNtam). I cannot reach you with my gyAnam; the knowledge I got is the knowing that You are the means to reach You.

(It is not like emperumAn is denying to AzhwAr; AzhwAr is saying this for us; is there anything we can do? Yes, like how a child would cry when the mother goes out of sight, we can only cry for His mercy to get us out of this samsAram).

End of avathArikai from second vyAkyAnam.

– – – – – – – – – – –

thiruvezhukURRirukkai – thaniyans (Invocation)

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thUyOn sudar mAna vEl

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

Full Series

First thaniyan

piLLai lOkam jIyar’s vyAkyanam of thaniyan in maNipravALam (a writing style in which thamizh and sanskrit are mixed) is being translated here.

This thaniyan sings pallANdu (mangaLAsAsanam/well-wishes) to thirumangai AzhwAr who sang the six prabandhams that provide protective walls to emperumAn, like the compound walls that protect our temples.

Acharyas are to be praised directly in front of them. AzhwAr is present in archai thirumEni in many dhivya dhEsasms. This thaniyan sings pallANdu to such an AzhwAr.

thUyOn sudar mAna vEl

thUyOn sudar mAna vEl

ramanujemperumAnAr

thaniyan blessed by emperumAnAr

vAzhi parakAlan vAzhi kalikanRi
vAzhi kuRaiyalUr vAzh vEndhan
vAzhiyarO mAyOnai vAL valiyAl mandhiramkoL mangaiyarkOn
thUyOn sudarmAna vEl

Word-by-word meanings

vAzhi – long live (pallANdu to)
parakAlan – thirumangai AzhwAr who is like yamA for people of other mathams (philosophies);
vAzhi – long live
kali kanRi – thirumangai AzhwAr who destroyed (the illness of) kali yuga;
vAzhi – long live
vEndhan – the king thirumangai AzhwAr
kuRaiyalUr – (of) thirukkuRaiyalUr,
vAzh – the place that lived well (because of him);
vAzhi – long live
sudar –the bright
mAnam – and great
vEl – spear
mangaiyarkOn – (of) thirumangai AzhwAr,
thUyOn – the one who has both inner and outer purity
vAL valiyAl – and who with the strength of his sword
mandhiram koL – received thirumanthra rahasyam
mAyOnai – from emperumAn.
(vazhiy)arO – ‘asai’ as part of thamizh grammar.

vyAkyAnam (meanings)

vAzhi parakAlan – pallANdu to AzhwAr who got the name of parakAlan. ‘para[r]’ (others) refers to those who deny emperumAn.  AzhwAr is a strong force like yama for such people. So AzhwAr is parakAlan.

vAzhi kali kanRi – pallANdu to AzhwAr known as kali kanRi (one who can rid of illness of kali yuga).

kuRaiyalUr vAzh vEndhan vAzhi – pallANdu to the king of, the one who was born in, and the one who protected, the place of thiruk kuRaiyalUr.

Now emperumAnAr sings pallANdu to both AzhwAr and his spear by saying

mAyOnai vAL valiyAl mandhiram koL mangaiyar kOn thUyOn sudarmAna vEl.

mAyOnai – AzhwAr got the thirumanthram by threatening emperumAn using the strength of his sword, the ‘mAyon’ who is in thiruvarangam (srIrangam) lying on the Adhi sEshan.

As it says ‘mAyOn’ in “kadi arangathu aravANaiyil paLLi koLLum mAyonai [perumAL thirumozhi 1-2], and as it says “vAzhi suzhi poriththa nIr ponnith then arangan thannai vazhi pariththa vALan vali”, it was arangan from whom AzhwAr got thirumanthram using the strength of his sword.

AzhwAr stole thirumanthram from the mAyOn who steals all the belongings of those devotees that love Him!! (kai poruLgaL munnamE kaikkoNdAr kAviri nIr sei puraLa Odum thiruvarangach chelvanAr’ [nAchchiyAr thirumozhi 11-6])

AzhvAr got thirumanthram from the emperumAn who is mandhiram (manthram), like it is said in ‘andhaNar mAttu andhi vaiththa mandhiram’ [thirunedunthANdakam 4].

mangaiyar kOn – AzhwAr is king of thirumangai, isn’t it?

thUyOn – AzhwAr is having both inner and outer purity.

ananyArha sEshathvam (no subservience to anyone else), ananya saranathvam (not using anything other than emperumAn as the means to attain Him), ananya bhOgyathvam (not considering anything other than emperumAn as enjoyable) are some of the inner purities of AzhwAr.

Having undergone pancha samskAram, etc., are part of his outer purity.

AzhwAr also gave all of his names in one pAsuram, and those names also show us his inner and outer purity: angamalath thada vayal sUzh Ali nAdan, aruL mAri, arattamukki, adaiyAr seeyam kongu malar kuzhaliyar vEL mangai vEndhan, kORRavEl parakAlan, kaliyan [periya thirumozhi 3-4-10].

sudar mAna vEl big spear that is made of brightness; well qualified to be held by thirumangai mannan who is bright and great.

thUyOn vEl vAzhiyarO – thaniyan says that like AzhwAr his spear is also worthy of being sung pallaNdu. Didn’t ANdAL also sing in thiruppAvai [24], ‘nin kaiyil vEl pORRi’? When singing pallANdu to kaNNan, they too sang pallANdu to his spear also. AzhwAr also says ‘koRRa vEl [periya thirumozhi 3-4-10] about his spear – so unlike other spears which see losses, the one he carries always sees victory; but still because of his [AzhwAr’s, or the one who wrote the thaniyan, that is, emperumAnAr’s] love towards AzhwAr’s spear, pallANdu is being sung for it also.

Second thaniyan blessed by emperumAnAr

[There is no vyAkyAnam by piLLai lOkam jeeyar for this thaniyan; so only the word by word meaning is included here.]

sIrAr thiruvezhu kURRirukkai ennum senthamizhAl
ArAvamudhan kudanthaip pirAn than adiyiNaik kIzh
ErAr maRaip poruL ellam eduththu ivvulagu uyyavE
sOrAmal sonna aruL mAri pAdham thuNai namakkE

Word-by-word meanings

Ar – filled with
sIr – greatness of words and meanings
thiruvezhu kURRirukkai ennum – in the prabandham named thiruvezhu kURRirukkai
senthamizhAl – which is in the form of a beautiful thamizh prabandham (poem),
adi iNai kIzh – which sang about both of the lotus feet of emperumAn
ArAvamudhan – who has the name of ArAvamudhan
kudanthaip pirAn than –thirukkudanthai perumAn,
ErAr maRaip poruLai ellAm eduththu – it is clearly showing the meanings of vEdhas that have the greatness such as apaurushEyathvam (not created by anyone),
ivvulagu uyyavE – for this world to understand and live well;
sOrAmal sonna – AzhwAr gave us all the meanings of vEdhas without missing anything
aruLmAri – that is, the rain of kindness, that is thirumangai azhwAr,
pAdham – his lotus feet
namakkuth thuNai – is our shelter.

Translation in English by raghuram srInivAsa dAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://guruparamparai.wordpress.com
srIvaishNava education/kids portal – http://pillai.koyil.org

thiruvezhukURRirukkai

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srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:

thiruvezhukURRirukkai (pronounced as thiruvezhukUtrirukkai) is one of the prabandhams sung by thirumangai AzhwAr.

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Audio

thirumangai AzhwAr sang periya thirumozhi first; he ended with the prayer to emperumAn to help get rid of the dhEha sambandham (relationship of AthmA with the body). In his second prabandham thirukkuRunthANdakam, since emperumAn did not show himself to AzhwAr as He wanted AzhwAr to have more hunger for His visit, AzhwAr was not able to bear the delay, and like how an extremely thirsty person would drink and immerse himself into the water, and pour water on himself, AzhwAr sang about emperumAn by talking, and prostrating, and thinking about Him, and tried to sustain himself.

When one drinks some bit of water, he would feel like drinking more and more. AzhwAr also felt much more thirst for emperumAn, and so in his third prabandham of thiruvezhukURRirukkai, he surrendered to thirukkudandhai ArAvamudhan with great longing for Him. So this is a saraNAgathi prabandham. (nammAzhwAr also performed saraNagathi to thirukkudandhai ArAvamudhan – thiruvAimozhi 5-8)

About the name of the prabandham: ezhu – 7, kURu – parts, irukkai – being/having. Or, it is in 7’s – that may be based on poetry based on time, place, counts, is referred to as ‘chiththirak kavithai’ – we can draw thiruvezhukURRirukkai, in the form of a chariot. The chariot starts with a small width and becomes wider and wider. In the same way, thiruvezhukURRirukkai uses numbers 123 in one line of the pAsuram, then uses 12321 in the next line, then 123454321,  12345654321, 1234567654321, and again 1234567654321.

thiruvezhukURRirukkai

This form of poem is called ratha bandham.

Following diagram of the prabandham provides a visual treat – thiruvezhukURRirukkai_English_drawing

thiruvezhukURRirukkai is recited at the start of thEr (chariot) uthsavam in many dhivya dhEsams.

This translation is not meant to be done word by word; it is attempted to provide salient points of the vyAkyAnams. Please contact us if there are any corrections required. As always, your reading and providing valuable comments are welcome.

vyAkyAnam is provided by the vyAkyAna chakravarthy (emperor of commentaries), that is, periyavAchchAn piLLai.

Detailed description provided by puthUr swami has helped understand more meanings of the vyAkyAnam and it was necessary for doing any level of translation here.

Translation by Raghuram Srinivasa Dasan.

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://guruparamparai.wordpress.com
srIvaishNava education/kids portal – http://pillai.koyil.org

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

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srImadh varavaramunayE nama:

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

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

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

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

வங்கக் கடல் கடைந்த மாதவனை கேசவனை
திங்கள் திருமுகத்து சேய் இழையார் சென்று இறைஞ்சி
அங்கப் பறைகொண்ட ஆற்றை அணி புதுவைப்
பைங்கமலத் தண்தெரியல் பட்டர் பிரான்
கோதை சொன்ன சங்கத் தமிழ் மாலை முப்பதும் தப்பாமே
இங்கு இப்பரிசுரைப்பார் ஈரிரண்டு மால் வரை தோள்
செங்கண் திருமுகத்துச் செல்வத் திருமாலால்
எங்கும் திருவருள் பெற்று இன்புறுவர் எம்பாவாய்.

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

padha padhArtham

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

Meaning:

vangak kadal kadaindha mAdhavanai

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

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

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

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

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

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

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

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

]]

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

We feel confident when pirAtti is there to support us.

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

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

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

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

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

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

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

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

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

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

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

Now ANdAL talks about the adiyArs who want perumAn.

thingaL thirumugaththu

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

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

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

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

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

chEi izhaiyAr

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

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

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

chenRu

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

[chenRu – we sishyas go to our AchAryan ]

iRainji

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

angu – In thiruvAyppAdi

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

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

ARRai – the way in which they did these.

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

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

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

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

paingamalath thaN theriyal pattar pirAn

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

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

periyAzhwAr who gave her daughter in marriage to perumAn.

pattar pirAn kOdhai sonna

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

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

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

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

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

sangath thamizh mAlai

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

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

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

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

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

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

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

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

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

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

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

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

ip parisu uraippAr

whoever would recite these pAsurams

– ip parisu – with the same mind

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

Ir iraNdu mAl varaith thOL

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

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

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

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

sengaN thirumugaththu

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

Whose is this thiru mugam?

selva thirumAlAl

Lakshmi’s husband.

with the katAksham of husband of lakshmi (thirumAl);

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

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

engum thiruvaruL peRRu

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

inbuRuvar

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

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

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

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

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


Recited along with thiruppAvai:

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


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


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


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


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

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

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

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

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

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


English translation Raghuram Srinivasa Dasan.

archived in http://divyaprabandham.koyil.org

thiruppAvai – 29 – chiRRam chiRukAlE

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

Full Series

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

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

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

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

சிற்றம் சிறுகாலே வந்து உன்னை சேவித்து உன்
பொற்றா மரைஅடியே போற்றும் பொருள்கேளாய்
பெற்றம் மேய்த்து உண்ணும் குலத்தில் பிறந்து நீ
குற்றுஏவல் எங்களைக் கொள்ளாமல் போகாது
இற்றைப் பறை கொள்வான் அன்று காண் கோவிந்தா
எற்றைக்கும் ஏழ்ஏழ் பிறவிக்கும் உன் தன்னோடு
உற்றோமே ஆவோம் உனக்கே நாம் ஆட்செய்வோம்
மற்றை நம் காமங்கள் மாற்றேலோர் எம்பாவாய்.

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

padha padhArtham

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

Meaning

chiRRanj chiRu kAlE

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

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

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

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

kAlE – in the morning

chiRu kAlE – early morning

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

krishNan’s dhinacharyai (daily schedule):

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

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

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

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

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

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

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

So when can one meet him in his home??

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

vandhu

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

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

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

unnaich chEviththu

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

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

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

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

un poRRAmarai adiyE

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

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

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

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

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

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

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

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

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

}

pORRum

pray, and do mangaLAsAsanam.

poruL kELAi

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

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

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

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

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

peRRam mEiththu uNNum kulaththil piRandhu nI

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

kuRREval

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

engaLai

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

koLLAmal pOgAdhu

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

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

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

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

iRRaip paRai koLvAn anRu kAN

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

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

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

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

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

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

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

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

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

eRRaikkum EzhEzh piRavikkum

We want to do kainkaryam to you forever.

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

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

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

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

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

unthannOdu uRROmE yAvOm

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

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

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

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

unakkE nAm At chEivOm

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

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

“So that is it?”

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

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

maRRai nam kAmangaL mARRu

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

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

“Sounds good; is that it?”

“That is not it”

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

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

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

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

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

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

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

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

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

‘unRannOdu uRROmE AvOm’ – means ‘nArAyaNAya’.

‘maRRai nam kAmangaL mARRu’ – refers to nama:

together, it is thirumanthram.

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

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

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

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

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


English translation Raghuram Srinivasa Dasan.

archived in http://divyaprabandham.koyil.org

thiruppAvai – 28 – kaRavaigaL pin chenRu

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

Full Series

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

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

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

கறவைகள் பின் சென்று கானம் சேர்ந்து உண்போம்
அறிவுஒன்றும் இல்லாத ஆய்க்குலத்து உந்தன்னைப்
பிறவி பெறுந்தனைப் புண்ணியம் யாம் உடையோம்
குறை ஒன்றும் இல்லாத கோவிந்தா உந்தன்னோடு
உறவேல் நமக்கு இங்கு ஒழிக்க ஒழியாது அறியாத
பிள்ளைகளோம் அன்பினால் உந்தன்னை
சிறுபேர் அழைத்தனமும் சீறி அருளாதே
இறைவாநீ தாராய் பறையேலோர் எம்பாவாய்.

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

padha padhArtham

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

Meaning

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

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

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

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

pin chenRu

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

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

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

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

kAnam sErndhu

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

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

uNbOm

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

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

aRivu onRum illAdha

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

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

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

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

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

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

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

Aykkulam (cowherds)

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

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

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

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

un thannaip piRavi peRum thanaip puNNiyam yAm udaiyOm

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

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

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

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

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

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

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

kuRaivu onRum illAdha gOvindhA

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

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

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

gOvindhA

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

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

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

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

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

“O, that?”

un thannOdu uRavu

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

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

un thannOdu uRavEl namakku ingu ozhikka ozhiyAdhu

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

“How can you say for sure?”

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

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

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

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

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

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

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

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

ariyAdha piLLaigaLOm

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

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

anbinAl

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

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

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

un thannaich chiRu pEr azhaiththanavum sIRi aruLAdhE

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

iRaivA

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

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

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

Your saulabhyam does not match with you anger.

nI  (you)

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

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

So it is now You who have to act.

nI thArAi paRai

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

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

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

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


English translation Raghuram Srinivasa Dasan.

archived in http://divyaprabandham.koyil.org