srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImadh varavaramunayE nama:<\/p>\n
Full Series<\/a><\/p>\n If krishNan is there for all the girls, this girl is special among all. She is thinking “Do I have to do nOnbu to get kaNNan? Let him do nOnbu and come to me”, and she is sleeping early in the morning in her bed. All the girls are in front of her house trying to get her up and join their nOnbu. They think she is equal to krishNan for them.<\/p>\n \u0b95\u0bb1\u0bcd\u0bb1\u0bc1\u0b95\u0bcd \u0b95\u0bb1\u0bb5\u0bc8\u0b95\u0bcd \u0b95\u0ba3\u0b99\u0bcd\u0b95\u0bb3\u0bcd \u0baa\u0bb2\u0b95\u0bb1\u0ba8\u0bcd\u0ba4\u0bc1 kaRRuk kaRavai gaNangaL pala kaRandhu<\/em> gaNangaL pala kaRandhu – draws milk from several groups kaRRu kaRavai<\/strong><\/p>\n Cows that are looking young like calves \u2013 because they grow young with the fond touch of krishNan;<\/p>\n gaNangaL pala<\/strong><\/p>\n gaNam -> crowd\/bunch; pala-> many<\/p>\n It is not possible to count the cows in a bunch, and cannot count the number of such groups as well; there are so many cows, even higher than the number of stars in the sky, the number of grains in the beach; the number of pApams in an individual; similar to how there is no count for jIvathamAs.<\/p>\n kaRandhu<\/strong><\/p>\n Like how one sarvESvaran<\/a> is determining and controlling the actions of all the jIvAthmA<\/a>s, one cowherd boy is able to follow his varnAsramam and get all the milk from all these countless cows; the cows, because of the wealth of kaNNan’s touch, are so full of milk that the cowherd boy milks the cows fully to reduce the tension in their teats;<\/p>\n gaNangaL pala kaRandhu \u2013 AchAryan giving gyAnam to lots of groups of sishyas.<\/p>\n cheRRAr<\/strong><\/p>\n enemies of such cowherd boys \u2013 those who are trying to create problems to krishNan (that is kamsan, et al) [but krishNan would say that He does not have any enemies; only those who are enemies to his bhakthAs are His enemies]<\/p>\n svApadhESam: those who are upAyantharaparar (using some other means to reach their goal, e.g., gyAna yOgam etc.,) and upEyAntharaparar (asking for some other benefits\/goals)<\/p>\n thiRal azhiya<\/strong><\/p>\n kamsan and his group, who think that even dhEvas are not equal to them, cannot intimidate these AyppAdi men and so their ego is killed.<\/p>\n svApadhEsam: thiRal – trying to put in their own efforts (and the accompanying ahankAram) to achieve their goal of reaching Him or other benefits; azhiya – for that attitude to be destroyed<\/p>\n chenRu seruch cheyyum<\/strong><\/p>\n AyppAdi men cannot wait for the enemies to come to them and then fight, so they would go to the enemies’ places, even if they have to cross the river, and fight with them to save kaNNan; equal in valor to chakravarthy thirumagan who went to the enemy’s place to fight him.<\/p>\n mathurA was very close to thiruvAyppAdi. How come vasudhEvar thought it was a safe place for kaNNan? It is because kamsan is scared of the thiruvAyppAdi gOpars. He Never entered that place. That is why he sent his asura servants instead of going there by himself – that too he told them to go in other forms (\u0bae\u0bbe\u0bb1\u0bc1 \u0bb5\u0bc7\u0bb7\u0bae\u0bcd). And krishNan said do we need these great gOpars to kill kamsan? Just the lowly me the cowherd boy (\u0b95\u0b9f\u0bc8\u0baf\u0ba9\u0bbe\u0ba9 \u0b87\u0b9f\u0bc8\u0baf\u0ba9\u0bcd) is enough.\u00a0 At the end too, kamsan sent akrUrar to bring kaNNan.\u00a0 krishnan chenRu<\/em> (went and) killed kamsan. He killed him so that he would not commit more pApams.<\/p>\n svApadhESam: the ones who keep Him as their means, would do vijaya yAthrai themselves (to correct other people who use other means)<\/p>\n kuRRam onRillAdha<\/strong><\/p>\n thiruvAyppAdi gOpars who would not be idle if they see anyone coming to fight; and would fight without breaking the rules, (when the enemy loses his weapon, they wait for him to gather one, and would not attack when he does not have a weapon to fight back) \u2013 inRu pOi nALai vArAi<\/em> \u2013 said chakravarthy thirumagan.<\/p>\n Because they have surrendered to kaNNan, even if someone complains to kaNNan about something that they did, He would say, “Whatever they did was right”.<\/p>\n kOvalar tham poRkodiyE<\/strong><\/p>\n Hey the (sleeping) girl,<\/p>\n kOvalar tham – the most favorite of this whole thiruvAyppAdi,<\/p>\n poRkodi \u2013 who has fully given her livelihood and well-being in her husband’s hands; jIvAthmA<\/a>s who have fully given their livelihood and well-being in the hands of perumAn<\/a>; like the vines that fully depend on their support; por kodi<\/em> – soundharyam – samudhAya sObhai – overall beauty; and lAvaNyam – avayava sObhai – beauty of specific parts.<\/p>\n poRkodi – hEma, lathA<\/p>\n poRkodi – possessing gyAna vairAkyam (small waist)<\/p>\n ==> AzhvAr \u2013 In this pAsuram, ‘kOvalar thum por kodiyE’ refers to periyAzhvAr<\/a>. In periyAzhvAr thirumozhi he sang, ‘vittu chiththan manaththE kOil kONda kOvalanai kOzhunguLir mugil vaNNanai<\/em>‘, and ANdAL <\/a>in this pAsuram is singing along those lines, ‘mugil vaNNan pEr pAda<\/em>‘, and he was also fond of the the kOvalar (gOpars\/gOpikAs) as he sang many including ‘kaNNan kEsavan nambi piRandhinil<\/em>‘.<\/p>\n puRRu aravu-algul<\/strong><\/p>\n You who is slim and elegant like a snake entering its den; her beauty makes women to wish to be men (like dhraupathi’s girl friends); similar to how His beauty makes men wish to wear women’s clothes (rishis upon seeing rAman); This is consistent with how srIvaishNavas should be interested in the wellness of AchAryan’s (and srIvaishNavas’) thirumEni (divine body).\u00a0 vAzhi thirunAmams describe the thirumEni too; thirukOshtiyUr nambi<\/a> thinks of ALavandhAr<\/a>‘s back (that is like turtle’s back) as his savior; pinbazhagiya perumAL jIyar<\/a> ate medicines so that he could be in this world to see the thirumuka maNdalam (divine face) of his AchAryan nampiLLai<\/a> having water drops in it, as he regularly did every morning after his AchAryan took bath in the river.<\/p>\n svApadhEsam ==> algul – para bhakthi<\/p>\n puna mayilE<\/strong><\/p>\n like how the peacock in its home showing its beautiful tail feathers would attract the other, you have a beautiful hair that is attractive to kaNNan and all the gOpikAs too.<\/p>\n about parama bhakthi<\/p>\n pOdharAi<\/strong><\/p>\n you don’t have to help us be with kaNNan, at least, just for our benefit walk a few steps; we want to walk behind you and see your beautiful walk; please go with us for our full satisfaction; like how it was beautiful to see rAman going to the forest (sObhayan dhaNdakAraNyam<\/em>).<\/p>\n “Are all of you ready? Are you all here?”<\/p>\n suRRaththuth thOzhimAr ellArum<\/strong><\/p>\n All the girls are her friends; all the people are her relatives; all her people are like her, doing kainkaryam for the sake of doing it (not expecting anything in return \/ not doing for any other reason).<\/p>\n ellArum vandhu<\/strong><\/p>\n They are all here \u2013 they go to sleep everyday thinking that they live for your well-being and your relationship.<\/p>\n nin muRRam pugundhu<\/strong><\/p>\n nin muRRam – The verandah(?) of your house is the favorite place for kaNNan to come and play; whenever He knows that all of us are going here to play, He wants to join us immediately so that He can be here; He would come stand here and look at us with His happy and naughty smile;<\/p>\n When this place is kaNNan’s favorite, it goes without saying that it is our favorite too. (muRRam pugundhu muRuval seithu nInRIr<\/em> (periya thirumozhi 10-8-5); muRRaththUdu pugundhu ninmugam kAtti<\/em> pun muRuval seydhu <\/em>(nAchiAr thirumozhi 2-9)).<\/p>\n vAlmIki writes ‘vibIshaNan ‘came to rAman’ instead of using the phrase ‘went from lankA’. It was the native place to be for vibIshaNan; your muRRam is the native place to be for us, say the gOpikAs.<\/p>\n “What are you going to do entering this place in my house?”<\/p>\n mugil vaNNan pEr pAda<\/strong><\/p>\n We will sing his nAmams thinking about His beauty and kindness which you love of Him.<\/p>\n chiRRAdhE pEsAdhE\u00a0 <\/strong>(you are not moving about or talking)<\/p>\n The girl inside was keeping quiet reminiscing the beauty of ‘mugil vaNNan’ (kaNNan who is dark like the rain clouds).<\/p>\n chiRRAdhE \u2013 Not moving about to indicate that you have woken up; her mischief and words are the food for the eyes and ears of these girls who are so fond of her. They are feeling sad because of not getting these.<\/p>\n selvap peNdAtti nI<\/strong><\/p>\n You are a girl with pArathanthriyam (subservient to perumAn<\/a>), being with you is the wealth for us.<\/p>\n You are fully in krishNa anubhavam, don’t we have to get that anubhavam?<\/p>\n “I am also missing kaNNan; am I enjoying here with krishNan?”<\/p>\n If not, then:<\/p>\n eRRukku uRangum poruL? <\/strong><\/p>\n Is there any use in lying down in your bed and not joining all of us?<\/p>\n Why are you delaying, without looking at our wishes, without looking at our anxiety, and without realizing the benefit of enjoying kaNNan?<\/p>\n In this pAsuram ANdAL<\/a> is waking up a gOpikA whose brother is duty-bound in getting the milk from all the cows, and this gOpikA was thinking that perumAn should come and see her as that is His nature. The gOpikAs outside are desperate to go see Him, and since they want to go with her, they wake her up.\u00a0 In this pAsuram it says that if one does the activities following their varNAsrama dharmam with the thought of doing it as a kainkaryam (instead of as a means), then there is no kuRRam (fault).<\/p>\n Additional details relating this pAsuram to mudhal AzhvArs<\/span><\/strong>:<\/p>\n kaRRuk kaRavai gaNangaL pala – mudhal AzhvArs <\/a>gave lots of pAsurams made of small veNbAs (as named in thamizh grammar).<\/p>\n chenRu cheruch cheyyum – they roamed around as yOgis;<\/p>\n kOvalar – who reached (thiru)kOvalur – mudhal AzhvArs<\/a>.\u00a0 kuRRam onRillAdha – without any defects – mudhal AzhvArs<\/a> were born not from a womb; Of the three, poRkodi is bhUdhathAzhwAr<\/a> – ‘kOl thEdi Odum kodi … mAl thEdi Odum manam<\/em>‘. For him the chuRRaththu thOzhimAr – related friends – poigai AzhwAr<\/a>, and pEyAzhwAr<\/a> (other Azhwars are friends);\u00a0 algul – small waist – indicates vairAkyam;\u00a0 gyAnam -> poigai AzhvAr<\/a>; vairAkyam -> bhUdhaththAzhwAr<\/a>; bhakthi -> pEyAzhvAr<\/a>;<\/p>\n mugil vaNNan – this phrase was first used by bhUdhathAzhvAr<\/a>;<\/p>\n chiRRAdhE pEsAdhE – bhUdhaththAzhvAr <\/a>– did not cry out or complain in his pAsurams (unlike poigai AzhwAr<\/a> and pEi AzhwAr<\/a>)<\/p>\n selvap peNdAtti (dear wife) – bhUdhathAzvar <\/a>was born in the same flower as thAyAr did;<\/p>\n This pAsuram is said to fit kUraththAzhvAn <\/a>as well. If anyone knows how, please provide in comments.<\/strong><\/p>\n English translation raghurAm srInivAsa dhAsan<\/p>\n archived in https:\/\/divyaprabandham.koyil.org<\/a><\/p>\n\n\n <\/p>\n","protected":false},"excerpt":{"rendered":" srI:srImathE satakOpAya nama:srImathE rAmAnujAya nama:srImadh varavaramunayE nama: Full Series If krishNan is there for all the girls, this girl is special among all. She is thinking “Do I have to do nOnbu to get kaNNan? Let him do nOnbu and come to me”, and she is sleeping early in the morning in her bed. All … Read more<\/a><\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[10,42],"tags":[123,194,211,360,612,703],"class_list":["post-503","post","type-post","status-publish","format-standard","hentry","category-mudhalayiram","category-thiruppavai","tag-andal","tag-commentary","tag-divya-prabandham","tag-meanings","tag-thiruppavai","tag-vyakyanam"],"_links":{"self":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/503","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/comments?post=503"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/503\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=503"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=503"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=503"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\u0b9a\u0bc6\u0bb1\u0bcd\u0bb1\u0bbe\u0bb0\u0bcd \u0ba4\u0bbf\u0bb1\u0bb2\u0bb4\u0bbf\u0baf\u0b9a\u0bcd \u0b9a\u0bc6\u0ba9\u0bcd\u0bb1\u0bc1 \u0b9a\u0bc6\u0bb0\u0bc1\u0b9a\u0bcd\u0b9a\u0bc6\u0baf\u0bcd\u0baf\u0bc1\u0bae\u0bcd
\u0b95\u0bc1\u0bb1\u0bcd\u0bb1\u0bae\u0bcd\u0b92\u0ba9\u0bcd \u0bb1\u0bbf\u0bb2\u0bcd\u0bb2\u0bbe\u0ba4 \u0b95\u0bcb\u0bb5\u0bb2\u0bb0\u0bcd\u0ba4\u0bcd\u0ba4\u0bae\u0bcd \u0baa\u0bca\u0bb1\u0bcd\u0b95\u0bca\u0b9f\u0bbf\u0baf\u0bc7
\u0baa\u0bc1\u0bb1\u0bcd\u0bb1\u0bc1 \u0b85\u0bb0\u0bb5\u0bc1 \u0b85\u0bb2\u0bcd\u0b95\u0bc1\u0bb2\u0bcd \u0baa\u0bc1\u0ba9\u0bae\u0baf\u0bbf\u0bb2\u0bc7 \u0baa\u0bcb\u0ba4\u0bb0\u0bbe\u0baf\u0bcd
\u0b9a\u0bc1\u0bb1\u0bcd\u0bb1\u0ba4\u0bcd\u0ba4\u0bc1 \u0ba4\u0bcb\u0bb4\u0bbf\u0bae\u0bbe\u0bb0\u0bcd \u0b8e\u0bb2\u0bcd\u0bb2\u0bbe\u0bb0\u0bc1\u0bae\u0bcd \u0bb5\u0ba8\u0bcd\u0ba4\u0bc1 \u0ba8\u0bbf\u0ba9\u0bcd
\u0bae\u0bc1\u0bb1\u0bcd\u0bb1\u0bae\u0bcd \u0baa\u0bc1\u0b95\u0bc1\u0ba8\u0bcd\u0ba4\u0bc1 \u0bae\u0bc1\u0b95\u0bbf\u0bb2\u0bcd\u0bb5\u0ba3\u0bcd\u0ba3\u0ba9\u0bcd \u0baa\u0bc7\u0bb0\u0bcd\u0baa\u0bbe\u0b9f
\u0b9a\u0bbf\u0bb1\u0bcd\u0bb1\u0bbe\u0ba4\u0bc7 \u0baa\u0bc7\u0b9a\u0bbe\u0ba4\u0bc7 \u0b9a\u0bc6\u0bb2\u0bcd\u0bb5 \u0baa\u0bc6\u0ba3\u0bcd\u0b9f\u0bbe\u0b9f\u0bcd\u0b9f\u0bbf \u0ba8\u0bc0
\u0b8e\u0bb1\u0bcd\u0bb1\u0bc1\u0b95\u0bcd\u0b95\u0bc1 \u0b89\u0bb1\u0b99\u0bcd\u0b95\u0bc1\u0bae\u0bcd \u0baa\u0bca\u0bb0\u0bc1\u0bb3\u0bc7\u0bb2\u0bcb\u0bb0\u0bcd \u0b8e\u0bae\u0bcd\u0baa\u0bbe\u0bb5\u0bbe\u0baf\u0bcd.<\/p>\n
cheRRAr thiRal azhiyach chenRu cheruch cheyyum<\/em>
kuRRam onRillAdha kOvalar tham poRkodiyE<\/em>
puRRaravalgul punamayilE pOdharAi<\/em>
chuRRaththuth thOzhimAr ellArum vandhu<\/em>
nin muRRam pugundhu mugil vaNNan pEr pAda<\/em>
chiRRAdhE pEsAdhE selva peNdAtti <\/em>
nI eRRukku uRangum poruLElor empAvAi<\/em><\/p>\nWord by Word Meaning<\/h3>\n
kanRu (kaRRu) kaRavai – of young cows, and
chenRu – goes to the enemies’ places
cheruch cheyyum – and fights with them
cheRRAr thiral azhiya – such that the strength of enemies get destroyed
kuRRam onRillAdha – (but) not having faults like hitting an enemy who is showing his back while running away, etc.,
kOvalar tham – O (sister) of (such) gOpAlars
poRkodiyE – who looks like a slim (and beautiful) vine made of gold
puRRu aravu algul – and having the back curved like the shape of head of a snake living in its hole
puna mayilE – and like the peacock living in its place
pOdharAi – please get up and come here;
chuRRaththuth thOzhimAr ellArum – all of your friends who are relatives
vandhu – have come (together)
nin muRRam pugundhu – into your thirumAligai’s verandah
mugil vaNNan pEr pAda – to sing the names of kaNNan who is of the color of dark blue clouds
selvappeNdAtti nI – you who is all the treasure (for us)
chiRRAdhE pEsAdhE – not moving, and not talking
uRangum poruL eRRukku – what could be there to sleep?<\/p>\nSimple Translation<\/h3>\n
\n