In the 1st<\/sup> pAsuram of thiruppAvai, the gOpikAs are celebrating that they got the month of mArgazhi for doing their nOnbu. First 3 lines of the pAsuram are about prApyam (means), [being together with bhAgavathAs], and rest are about prApakam (destiny\/purushArtham) [krishNan].<\/p>\n \u0bae\u0bbe\u0bb0\u0bcd\u0b95\u0bb4\u0bbf\u0ba4\u0bcd \u0ba4\u0bbf\u0b99\u0bcd\u0b95\u0bb3\u0bcd \u0bae\u0ba4\u0bbf \u0ba8\u0bbf\u0bb1\u0bc8\u0ba8\u0bcd\u0ba4 \u0ba8\u0ba9\u0bcd\u0ba9\u0bbe\u0bb3\u0bbe\u0bb2\u0bcd mArgazhith thingaL madhi niRaindha nannALAl*<\/em> sIr malgum AyppAdi –<\/em> (From the) wealthy place of AyppAdi, This first pAsuram is briefly indicating that what will be achieved (i.e., prApakam\/upEyam) is parai (kainkaryam to perumAL<\/a>).<\/strong><\/p>\n Here is a bit more detailed meaning for the first pAsuram of thiruppAvai, as taken from parts of<\/strong> vyAkyAnams, upanyAsams and other such sources.<\/p>\n mArgazhith thingaL<\/strong><\/em>:<\/strong><\/p>\n They are celebrating that they got the good mArgazhi month for them to do kainkaryams to perumAL<\/a>;\u00a0 like His lotus feet, mArgazhi is also not too hot or too cold; krishNan also said in gIthA that of all the months He is like mArgazhi, so this is the best month for Him too; mArgazhi is the brAhma muhUrtham (serene\/tranquil time) of the year (not only for us but also for dEvas because, since our 1 year is 1 day for them, our mArgazhi month is their 4-6am) – so it is a good month in that sense too [1]<\/em>; the old people of AyarpAdi would not come out early due to the mArgazhi month being cold, which means enjoyment with krishNan as they pleased (\u0ba4\u0b99\u0bcd\u0b95\u0bb3\u0bc1\u0b95\u0bcd\u0b95\u0bc1 \u0b95\u0bbf\u0bb0\u0bc1\u0bb7\u0bcd\u0ba3\u0ba9\u0bcb\u0b9f\u0bc7 \u0baf\u0ba4\u0bc7\u0bb7\u0bcd\u0b9f\u0bae\u0bcd \u0bb5\u0bbf\u0ba8\u0bbf\u0baf\u0bcb\u0b95\u0bbf\u0b95\u0bcd\u0b95\u0bb2\u0bbe\u0bae\u0bcd \u0b8e\u0ba9\u0bcd\u0bb1\u0baa\u0b9f\u0bbf<\/em>); people are happy that this is the good month to do kainkaryams to perumAL<\/a>, and perumAL<\/a> is happy that he got an opportunity to take care of the people (‘ayana’ of the word nArAyaNan<\/a> as occurs in the pAsuram).<\/p>\n madhi niRaindha:<\/strong><\/em><\/p>\n madhi: moon; niraindha: full (Full moon);\u00a0 Full moon being sukla paksham, is it a good day for doing a good deed? When a person is doing a kainkaryam to perumAL<\/a>, vidhi\/sAsthram will follow what s\/he is doing and help her\/him, so it is a good day; they are happy about it being a full moon day also because the girls can see each other\u2019s’ happy faces and can go together to wake up krishNan; wouldn’t it be better to go on a dark day to be with krishNan? Since the people of AyarpAdi themselves agreed for the gOpikAs to do nOnbu with help from krishNan, gOpikAs are okay with the place being bright due to full moon; also madhi (another meaning: gnyAnam\/wisdom) is being complete for the people because this is the day they came along to go to krishNan.<\/p>\n nan-nALAl:<\/strong><\/em><\/p>\n What a day, like a central piece of a month and fortnight! They are celebrating that it is a ‘good day’. How is it a good day? First, because it is a bright day, it brings more happiness to the occasion; the gOpars had restricted them from seeing krishNan, and today those same<\/em> people have completely approved them to (do nOnbu and) be with krishNan; a day marked for getting the experience of krishNan is a good day;\u00a0 for a person who thought s\/he was independent (svathanthran) till yesterday the good day dawns only on the day s\/he realizes that perumAL<\/a> is our only saviour (and helps us do kainkaryam to Him); day we do pancha samskAram<\/em> is our birth day; day we leave this samsAram<\/em> is our wedding day (with Him);<\/p>\n What a desire in celebrating the month, fortnight, day, etc.?! This flow of affection for these gOpikAs is because of their desire for Him (prApyam).<\/p>\n nIrAda<\/strong><\/em><\/p>\n To reduce their viraha thApam<\/em> (because of not meeting krishNan for many days) they want to take a dip (in connecting with krishNan); \u2018neerada<\/em>\u2019 also means \u0b95\u0bb2\u0bb5\u0bbf (union) with krishNan (in olden days, thamizh<\/em> people also used the word ‘(neer) sunai aadal<\/em>‘ to mean \u0b95\u0bb2\u0bb5\u0bbf),<\/p>\n Among friends why did they not use the casual word ‘kuLikka<\/em>‘ for bath? It is due to the bhagavath sambandham among them. They give such respect even when it is their son or sishya – how srI parAsara bhattar<\/a>‘s mother (named ANdAL) would take the sri pAdha thIrtham (water that was used for washing the feet of a noble person) of bhattar <\/a>without thinking of him as a son – because of respect for bhattar<\/a> as an AchAryan and because he is in the sishya paramparai of rAmAnujar<\/a>; \u00a0\u00a0\u00a0and this respect is also similar to how periya nambi<\/a> who is an AchAryan of rAmAnujar<\/a> would prostrate upon seeing rAmAnujar <\/a>with his huge gOshti of disciples because periya nambi<\/a> saw rAmAnujar<\/a> as the person blessed by his own AchAryan ALavandhAr<\/a> for addressing his (ALavandhAr<\/a>‘s) wishes. These are similar because all of them are about a higher level deed related to kainkaryam \/ bhagavath sambandham..<\/strong><\/em><\/p>\n pOdhuvIr pOdhuminO<\/strong><\/em><\/p>\n For low-level (materialistic, etc.,) goals itself one would have to gather and use a lot of money\/strength\/bravery\/good-luck, etc. If that is the case, would it require a lot more of these and then some more, if one wants to enjoy krishNan?? No, only requirement is the “Desire” to do so. By ‘pOdhuvIr’ they are calling the people who have that wish to go with them to serve krishNan. The former ones are undesirable goals, so they required us to gain eligibility;<\/p>\n As a chEthanan (subservient to perumAL<\/a>) only the wish to do kainkaryam is required. Parents and other elders, AzhwArs<\/a>, AchAryas<\/a> have already taken care of other things required to qualify us to do the kainkaryam. All these days, only our wish was missing.<\/em> Now even that is present. So they are saying ‘those who have got the wish, let us go and see krishNan’. For other low-level wishes one would want to go alone; since these gOpikAs are going for bhagavath kainkaryam, they are calling their friends also to join them, by saying ‘pOdhuvIr<\/em>‘.<\/p>\n Since it is clear that the girls are already interested, what is the need for saying pOdhiminO<\/strong>, that is, pressing them to go? Like thAyAr (pirAtti)<\/a> it is their nature to correct\/advise; it also means \u2013 ‘we want to live well so please move right now and quickly let us go and meet krishNan’; also they want their friends to go in the front and they want to walk behind them and enjoy that company.<\/p>\n nEr izhaiyIr<\/strong><\/p>\n “O girls who are wearing (neatly worn?) ornaments”. As they said pOdhuminO<\/em> the ones invited became like new.<\/p>\n When they are in a hurry to go and take bath, would they have taken time to decorate themselves with ornaments??! They must have decorated themselves in a hurry and must have worn ornaments\u00a0wrongly, that is, meant for some other part of the body, so it must have looked different and new, so they were addressed as ‘nEr izhaiyIr<\/em>‘;\u00a0 or, since they are always thinking of krishNan, and since they don’t know when krishNan might come and fall on them (\u0b85\u0bb5\u0ba9\u0bcd \u0b8e\u0baa\u0bcd\u0baa\u0bcb\u0ba4\u0bc1 \u0bb5\u0ba8\u0bcd\u0ba4\u0bc1 \u0bae\u0bc7\u0bb2\u0bcd\u0bb5\u0bbf\u0bb4\u0bc1\u0bae\u0bcd<\/em>?), they are in the habit of always wearing ornaments, so that is why they were addressed as ‘nEr izhaiyIr’; or, because of the happiness that they have about their previous encounters with krishNan they always feel and look great;<\/p>\n sIr malgum AyppAdi \u2013 <\/strong>wealthy place that is AyppAdi<\/p>\n Because of krishNan’s presence in AyppAdi, it is having the real wealth; krishNan\u2019s sowlabhyam<\/em> (being easy to approach, being simple) is so wealthy that its waves are going out from AyppAdi and reaching into srI vaikuntam. \u00a0perumAn does not have any need or way to show one of his kalyANa guNas \u2013 sowlabyam \u2013 when he is sitting in srI vaikuNtam. That is because the AthmA<\/a>s there are all muktha AthmAs full of gyAnam etc., and perumAn is all available to them; so there is no opportunity to show his sowlabhyam to them; So perumAL<\/a> is more happy to be in AyppAdi among the common people so that he can put that character of His in to good use.<\/em><\/p>\n Only in darkness the light would seem very bright, so perumAL<\/a> is very happy to come to this world to exercise the full power of one of his kalyANa guNas<\/em> (divine qualities), that is sowlabhyam<\/em>. Because of His presence, AyppAdi<\/em> is wealthy of his guNas<\/em>; and his guNas<\/em> are wealthy in AyppAdi<\/em>. He, who is bigger than the three worlds, has made himself available for the commands of gOpikAs<\/em> in this place – AyppAdi<\/em>.<\/p>\n AyppAdi<\/em> has been content and hence wealthy with cows that provided enough milk, so they were all happy with getting the milk and making the butter (\u0b95\u0bb1\u0baa\u0bcd\u0baa\u0ba9, \u0b95\u0b9f\u0bc8\u0bb5\u0ba9\u0bb5\u0bb1\u0bcd\u0bb1\u0bbe\u0bb2\u0bcd \u0b95\u0bc1\u0bb1\u0bc8\u0bb5\u0bb1\u0bcd\u0bb1\u0bbf\u0bb0\u0bc1\u0b95\u0bcd\u0b95\u0bc8<\/em>).<\/p>\n What is so special about AyppAdi<\/em>? Isn’t it just some small place? It is the divine place where one can go to without having to leave this body (which has to be done to go to srI vaikuNtam); AyppAdi<\/em> is not the place like ayOdhya<\/em> where great saints\/gyAnis like vaSishtar<\/em> lived \u2013 it is just a place where gOpikAs<\/em> live who are so innocent that they can’t differentiate between their left and right arms; it is not a place that enjoyed the wonderful characters of perumAL<\/a> (rAmar), but the place that enjoys looking at all the mischief of krishNan.<\/p>\n selva chirumIrgAL! \u2013 <\/strong>O, wealthy girls!<\/p>\n What is the wealth this is referring to? It is the association that all the gOpikAs are having with perumAn<\/em>. When lakshmaNan<\/em> went behind rAman <\/em>to the forest empty-handed, he was referred by vAlmIki as ‘lakshmaNo lakshmi (wealth) sampanna:<\/em>‘, because lakshmaNan<\/em> got the real wealth that is rAma kainkaryam<\/em>. Similarly when vibhIshaNAzhvAn<\/em> left lankai<\/em> empty handed and approached to do saranAgathy to perumAL<\/a>, he was referred to as ‘srImAn<\/em>‘ (wealthy), because only now vibhIshaNan<\/em> got the real wealth \u2013 that is association with rAman; \u00a0\u00a0gajEndhran<\/em>, the elephant – when he decided that there is no own effort that can save his life, and then called\u00a0 perumAn<\/em> for help, gajEndhrAzhwAr<\/em> was referred to as ‘srImAn<\/em>‘ (wealthy) \u2013 again it is the association \/ surrender to emperumAn<\/em> that is shown as the real wealth for us. (This association is called ‘bhagavath sambhandham<\/em>‘).<\/p>\n Difference among the above three association examples:<\/p>\n –\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 lakshmaNan from birth did Not have any svAthanthriyam<\/em> (any feeling of being independent from perumAn), or anya SEshathvam<\/em> (being subservient to someone other than srIman nArAyANan<\/a>). So he was fully subservient to rAman from birth.<\/p>\n –\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 vibhIshaNan<\/em> did not have any svAthanthriyam<\/em> either but he did have ‘anya SEshathvam<\/em>‘ that is, he was subservient to rAvaNan<\/em>. When that was also lost, he became wealthy because of attaining ananyArha SEshathvam<\/em> towards rAman.<\/p>\n –\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 gajEndhrAzhvAn<\/em> had svAthanthriyam<\/em> at first (when he thought he could save by Only on own efforts), but he did not have any anya SEshathvam<\/em> \u2013 he served garlands only to emperumAn<\/em>. But when gajEndhrAzhvAn<\/em> shed his swAthanthriyam by calling only perumAL<\/a> to help, he became wealthy too.<\/p>\n The gOpikAs<\/em> of AyppAdi<\/em> are wealthy because of their association with krishNan<\/em> \u2013 what with krishNan not tolerating the separation of any of the 5 Lakhs gOpikas of AyppAdi, their playing together, and krishNan showing his kAruNyam<\/em> (mercy\/affection) when the gOpikAs are not able to tolerate their separation from krishNan.<\/p>\n What is meant by ‘sirumeergAL<\/em>‘ \u2013 it is that all the gOpikAs are a match to krishNan in age and ability to play (krishNan is also an iLam singam<\/em> (lion-cub)); krishNan, when seeing the males and those who have become women, will stay away from them, similar to how he would stay away from those who do poojas to other devathas<\/em> (than nArAyaNan<\/a>) and from those who possess svAthanthriyam<\/em> (feeling independent from perumAn and so doing things forbidden by Him or not doing things required by Him). This is to show that He is so much fond of those young gOpikAs<\/em> who are a good match to his age and ability to play. It is also to show how gOpikAs<\/em> are so innocent, so devoted to krishNan and his chEshtithams<\/em> (actions\/mischief), and making sure that without gOvindhan<\/em> getting it first, they don’t put anything into their mouth.<\/p>\n ===> kUr vEl kodum thozhilan nandhagOpan :<\/strong><\/p>\n Earlier nandhagOpan would be so careful to not even step on a fresh grass; like bhattar<\/a>\u2019s sishya siriyAththAn<\/em> he was also very kind; after getting these children, thinking ‘what danger might come to them’, nandhagOpan started standing with a well-sharpened spear (\u0b9a\u0bbe\u0ba3\u0bc8 \u0baa\u0bbf\u0b9f\u0bbf\u0ba4\u0bcd\u0ba4\u0bc1).<\/p>\n (kodum thozhilan<\/em><\/strong>) – If nandhagOpan sees an ant down there (near krishNan) , he would jump on it with so much anger and vigour that is fit for attacking a lion; and get blood-stains on his hands (from the blood flowing down from the spear!).<\/p>\n What about vEdhas saying not to hurt any living being? vEdhas say ‘sAmAnya dharma’\u00a0– that which one should usually follow, and \u2018visEsha dharma\u2019 – like to save a cow one could tell lies. In this case, nandhagOpan<\/em> is doing this with fear of danger to krishNan’s head (what with so many rakshasAs going into the one-way path that is to AyppAdi to try to hurt krishNan).<\/p>\n (nandhagOpan<\/strong>) \u2013 Why is ANdAL<\/a> using this word in the pAsuram instead of just saying ‘kUr vEl kodunthozhilan kumaran<\/em>‘? \u00a0It is to imply that nandhagOpan<\/em> is happy seeing his son. Also, like how periyAzhvAr<\/a> would be affectionate to Her, She is using this name to imply that krishNan’s father also will be affectionate to her<\/strong> and friends and will let krishNan be with them. That is the same reason for waking him up (in pasuram 17) by saying ‘nandhagOpalA ezhundhirAi<\/em> (nandhagOpa! please wake up)’, to imply that he would help the girls meet krishNan.<\/p>\n ===> kumaran<\/strong><\/p>\n When the people of AyppAdi go and complain to nandhagOpar, saying, ‘He stole our butter, He stole our girls, (made mess everywhere?)’, then nandhagOpar would say ‘If krishNan comes anywhere near the vicinity of my eye sight I will set him straight (\u0b8e\u0ba9\u0bcd \u0b95\u0ba3\u0bcd \u0bb5\u0b9f\u0bcd\u0b9f\u0ba4\u0bcd\u0ba4\u0bbf\u0bb2\u0bc7 \u0bb5\u0ba8\u0bcd\u0ba4\u0bc1 \u0ba4\u0bcb\u0bb1\u0bcd\u0bb1\u0bbf\u0ba9\u0bbe\u0ba9\u0bbe\u0b95\u0bbf\u0bb2\u0bcd \u0ba8\u0bbf\u0baf\u0bae\u0bbf\u0b95\u0bcd\u0b95\u0b95\u0bcd \u0b95\u0b9f\u0bb5\u0bc7\u0ba9\u0bcd<\/em>). \u00a0But when krishNan does appear in front of nandhagOpan, seeing krishNan’s disciplined and innocent behaviour like a little lion cub (hence, ‘kumaran’), nandhagOpar would say “My blunder! Did you say all these bad things about such<\/strong> a sweet boy?” – getting back at those who complained. (\u0b95\u0bc6\u0b9f\u0bcd\u0b9f\u0bc7\u0ba9\u0bcd! \u0b87\u0bb5\u0ba9\u0bc8\u0baf\u0bcb \u0b87\u0b99\u0bcd\u0b99\u0ba9\u0bc7 \u0baa\u0bb4\u0bbf\u0baf\u0bbf\u0b9f\u0bcd\u0b9f\u0ba4\u0bc1<\/em>?).<\/p>\n ===> Aer Arndha kaNNi yaSOdhai<\/strong><\/p>\n Beauty is resident in yaSOdhai pirAtti\u2019s eyes; since she is always looking at her son, it is reflecting in her eyes as beauty (krishna darshan makes our eyes beautiful) ; \u00a0aren’t they the eyes that saw the little face which pretended to cry, look at her mother as if scared, and with hands together plead her to untie him?<\/p>\n (yaSOdhai) \u2013 she is amicable to them to wake her up \u2018yasOdhAi aRivurAi<\/em>\u2019 and get what they wanted.<\/p>\n ===> iLam singam<\/strong><\/p>\n Since nandhagOpar tends to do corrections for making Him good (as fathers do), krishNan behaves like a little cub (hence ANdAL<\/a> says ‘nandhagOpan kumaran<\/em>‘). But since yaSOdhai will treat him with affection only, krishnan, in front of her, behaves like a lion, and with a lot of pride (hence, ‘yaSOdhai’s iLam singam<\/em>‘); yaSOdhai would not make Him afraid by scolding (shouting) \u2013 she will let him do His mischief, going along with whatever He did; if anyone comes and complains to her about Him, (and only when it becomes extreme) she might scold;\u00a0 iLam singam \u2013 age that matches those of the little girls of AyppAdi; parAsara bhattar<\/em> says He is a \u0b9a\u0bbf\u0b99\u0bcd\u0b95\u0b95\u0bcd \u0b95\u0bc1\u0bb0\u0bc1\u0b95\u0bc1 (‘\u0bae\u0bc7\u0bb2\u0bc6\u0bb4\u0baa\u0bcd \u0baa\u0bb1\u0ba8\u0bcd\u0ba4\u0bc1 \u0baa\u0bbe\u0baf\u0bc1\u0bae\u0bcd \u0b9a\u0bbf\u0b99\u0bcd\u0b95\u0b95\u0bcd \u0b95\u0bc1\u0b9f\u0bcd\u0b9f\u0bbf’<\/em>). kurugu refers to small birds; kutty refers to small. singak Kurugu implies that krishNan is like a lion cub that jumps on you as if flying in the air.<\/p>\n ===><\/strong> kAr mEni<\/strong><\/p>\n kAr implies both black, and beautiful.\u00a0 He who was prayed by nammAzhwAr<\/a> to come and give darshan like a black cloud full of clean water (helps people), is the same boy who is visible to one and all in AyppAdi. \u00a0\u00a0As much as the gOpikas\u2019 parents tried to keep them away from Him, he is so beautiful that it is impossible to be away from Him.<\/p>\n ===> sengaN<\/strong><\/p>\n – Beautiful eyes matching the beautiful thirumEni<\/em> (divine body of krishNan);<\/p>\n – His affection from inside is showing through His eyes \u2013 His affection for we people, without becoming angry at our mistakes which we make as human beings.<\/p>\n – He is the king. \u00a0As He has got all that is wealth, it reflects in His eyes.<\/p>\n – He comforts us with His beauty, and looks at us with affection.<\/p>\n kadhir madhiyam pOl mugaththAn<\/strong><\/p>\n – Face that is the moon that got its brightness from the sun and with its own nicety; kadhir indicates that He provides brightness that helps and be accessible and enjoyable to those who want to befriend krishNan; at the same time it would punish those who want to oppose Him (kamsan, the asuras, ..).<\/p>\n – \u00a0To emphasize about krishNan’s face not being comparable to anything, ANdAL<\/a> says ‘mugaththAn<\/em>‘ \u2013 uses a metaphor instead of a simile.<\/p>\n nArAyaNanE <\/strong>(all the descriptions above are about krishNan who is nArAyaNan)<\/p>\n – How do gOpikAs know that krishNan is nArAyaNan<\/a>? This avatharam, by lifting the gOvardhana mountain with its little finger and with other mischief which humans cannot do, has made it easy for gOpikAs to know that He is the sarvEshvaran (god for all, that is nArAyaNan<\/a>);<\/strong> also the people of AyppAdi do not know other gods, they would use only this word as part of the nOnbu, as they know it is krishNan that is nArAyaNan. Her (ANdAL<\/a>\u2019s) fathers (AzhvArs<\/a>) also used this word only in many pAsurams (nAn kaNdu koNdEn nArayaNA ennum nAmam, thiNNam naraNam, nAraNanai nangu arindhEn<\/em>); like how rishis also used this word (nArAyana shabhdhamAthram, Esha nArAyaNa: srImAn, nArAyaNa parabrahma<\/em>).<\/p>\n nArAyaNanE namakkE paRai tharuvAn<\/strong><\/p>\n nArAyaNanE implies that He by Himself would show His love to us, even when we don’t realize\/accept that He is antharyAmi<\/em> (He is inside our AthmA); this is because of His affection towards us.<\/p>\n![\"ANdAl_srIvilliputhur_pinterest.com_sreedevi_balaji\"](\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2014\/12\/ANdAl_srIvilliputhur_pinterest.com_sreedevi_balaji-300x295.jpg\")
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\n\u0b9a\u0bc0\u0bb0\u0bcd \u0bae\u0bb2\u0bcd\u0b95\u0bc1\u0bae\u0bcd \u0b86\u0baf\u0bcd\u0baa\u0bcd\u0baa\u0bbe\u0b9f\u0bbf\u0b9a\u0bcd \u0b9a\u0bc6\u0bb2\u0bcd\u0bb5\u0b9a\u0bcd \u0b9a\u0bbf\u0bb1\u0bc1\u0bae\u0bc0\u0bb0\u0bcd\u0b95\u0bbe\u0bb3\u0bcd
\n\u0b95\u0bc2\u0bb0\u0bcd\u0bb5\u0bc7\u0bb2\u0bcd \u0b95\u0bca\u0b9f\u0bc1\u0ba8\u0bcd-\u0ba4\u0bca\u0bb4\u0bbf\u0bb2\u0ba9\u0bcd \u0ba8\u0ba8\u0bcd\u0ba4\u0b95\u0bcb\u0baa\u0ba9\u0bcd \u0b95\u0bc1\u0bae\u0bb0\u0ba9\u0bcd
\n\u0b8f\u0bb0\u0bbe\u0bb0\u0bcd\u0ba8\u0bcd\u0ba4 \u0b95\u0ba3\u0bcd\u0ba3\u0bbf \u0baf\u0b9a\u0bcb\u0ba4\u0bc8 \u0b87\u0bb3\u0bae\u0bcd \u0b9a\u0bbf\u0b99\u0bcd\u0b95\u0bae\u0bcd
\n\u0b95\u0bbe\u0bb0\u0bcd \u0bae\u0bc7\u0ba9\u0bbf \u0b9a\u0bc6\u0b99\u0bcd\u0b95\u0ba3\u0bcd \u0b95\u0ba4\u0bbf\u0bb0\u0bcd \u0bae\u0ba4\u0bbf\u0baf\u0bae\u0bcd \u0baa\u0bcb\u0bb2\u0bcd \u0bae\u0bc1\u0b95\u0ba4\u0bcd\u0ba4\u0bbe\u0ba9\u0bcd
\n\u0ba8\u0bbe\u0bb0\u0bbe\u0baf\u0ba3\u0ba9\u0bc7 \u0ba8\u0bae\u0b95\u0bcd\u0b95\u0bc7 \u0baa\u0bb1\u0bc8 \u0ba4\u0bb0\u0bc1\u0bb5\u0bbe\u0ba9\u0bcd
\n\u0baa\u0bbe\u0bb0\u0bcb\u0bb0\u0bcd \u0baa\u0bc1\u0b95\u0bb4\u0baa\u0bcd \u0baa\u0b9f\u0bbf\u0ba8\u0bcd\u0ba4\u0bc7\u0bb2\u0bcb\u0bb0\u0bcd \u0b8e\u0bae\u0bcd\u0baa\u0bbe\u0bb5\u0bbe\u0baf\u0bcd.<\/p>\n
\n nIrAdap pOdhuvIr pOdhuminO nEr izhaiyIr*<\/em>
\n sIr malugum AyppAdich chelvach chirumIrgAL<\/em>
\n kUrvEl kodun-thozhilan nandhagOpan kumaran*<\/em>
\n ErArndha kaNNi yasOdhai iLam singam*<\/em>
\n kAr mEnich chengaN kadhir madhiyam pOl mugaththAn*<\/em>
\n nArAyaNanE namakkE paRai tharuvAn*<\/em>
\n parOr pugazhap padindhelOr empAvAi.<\/em><\/p>\nWord by Word Meaning<\/h3>\n
\nselvach chirumIrgAL –<\/em> O, the young gOpikAs who have got the best wealth (which is association with, and kainkaryam to, krishNan),
\nnEr izhaiyIr –<\/em> \u00a0who are wearing wonderful ornaments (keeping krishNan in mind),
\nmArgazhi thingaL –<\/em> we got the best of all months – the mArgazhi month, and the good full moon day for doing the nOnbu (ceremony to pray for the rains)).
\nkUr vEl – (Standing with a) sharp spear,
\nkodum thozhilan – if any enemies come near his dear krishNan he would be a person doing cruel deeds (to those enemies) – that person is
\nnandhagOpan<\/em> –\u00a0 nandhagOpan, whose
\nkumaran –<\/em> dear son is krishNan;
\nEr Arndha kaNNi <\/em>yasOdhai – the one who has got beautiful eyes,
\niLam singam –<\/em> her young lion-cub is krishNan,
\nkAr mEni, sengaN –<\/em> (his) body is the color of dark (kind) clouds, he has got eyes lotus-like,
\nkadhir madhiyam pOl mugaththAn –<\/em> and his face is the bright light of the moon,
\nnArAyaNanE<\/em> – and who is none other than srIman nArAyaNan<\/a>,
\nnamakkE paRai tharuvAn<\/em> – only\u00a0srIman nArAyaNan<\/a> can give us (us who depend only on him) the opportunity to do kainkaryam to Him.
\nAl – So
\npadindhElOr –<\/em> those who want to take a good (padindhu)\u00a0 bath (enjoyment with krishNan), please go with us,
\npArOr pugazha –<\/em> and the people of this world would celebrate that.<\/p>\nSimple Translation<\/h3>\n